THE GOSPEL 



ACCORDING TO JESUS. 



An Exposition of the Ordinance of Baptism, 
the Lord's Supper, and Feet Washing, 
also Several Sermons on Prac- 
tical Subjects. 







I 

BY EDWARD MASON, 

AUTHOR OF HOME PULPIT, &C. 



Valeat Quantum Valere Potest. 



DAYTON, OHIO: 
Press op United Brethren Publishing House. 

1888. 



THE LIBRARY 
OF CONGRESS 

WASHINGTON 



,H3- 



Copyright 1888, 

Bt e. mason. 



To the Brethren Church, 

As the Uncompromising Advocate of the 

Completeness and Sufficiency of the Teachings 

of the Gospel and the Gospel Alone, 

for the Salvation, Guidance and Instruction of the 

Humble Pilgrim on the Way to Heaven, 

This Book is Respectfully Dedicated by the 

AUTHOR. 



PREFACE 



IN giving this book to the public, it is not intended to 
introduce any opinions and views that only come from 

the past, but merely to present the facts and truths as 
they are taught in the New Testament and are substan- 
tiated by history. This work is written upon the foun- 
dation that the Lord meant what he said, and that what he 
said was for a purpose. The Greek language is very explicit 
and expressive, and has undergone no change in all the 
centuries that are past. The language of the Gospel should 
be taken at its face value ; therefore it is not right to teach 
or believe that a word meant one thing in the time of 
Christ, and something else in our time. 

Christianity was instituted to civilize and better the 
condition of humanity by filling the soul with faith, hope, 
love, and joy. So every means of grace instituted by the 
Lord and his disciples was for the purpose of arousing and 
developing the graces and virtues of the heart that make 
up a true Christian life. The author has no intention of 
unchristianizing those who may differ with the views 
contained herein. While the heart must be controlled 
by the teachings of the Lord Jesus, yet there is a certain 

iii 



IV PREFACE. 

liberty in the exercise of its functions which can only be 
curtailed by the direct word of the Lord. We must not 
forget that while the world around us is continually pro- 
gressing and improving, yet the principles of Christianity 
remain unchanged. Faith, hope, and charity, eighteen 
centuries ago, were no different from the same principles 
that throb in the heart of the modern Christian. 

We are under many obligations to Brother P. J. Brown, 
of Congress, Ohio, for the beautiful thoughts and sugges- 
tions in Chapter X. The author has also picked up, here 
and there, such ideas as would help to make the expla- 
nations plainer. 

The main object of this work is that the Brethren 
Church shall appear in her proper light, and that the 
ordinances that she advocates may be the better under- 
stood, and that the object and design of these ordinances 
may be emphasized. With the hope of accomplishing 
some little good, and that the Lord will bless this hum- 
ble effort, this little work is sent forth on its mission 
of love. 



CONTENTS. 



CHAPTER I. 

THE CHURCH, WHAT IS IT? 

What people say it is — One church with two lives— The church 
militant — An eternal marriage — The husband should control 

— The word "ecclesia" — Sitting at his feet — What constitutes 
conversion in the church— Love, the prevailing passion— Sacri- 
fice, a universal law— Love the beginning and end of all JL 

CHAPTER H. 

THE "ROCK" AND THE " KEYS " OF SALVATION. 

The cause of much trouble — The " keys of the kingdom" — The - 
"keys" are the Words of Jesus — Peter, a representative of all 
believers — No other "keys" but the Gospel — ■ Binding" and- 
"loosing"— A necessary qualification— The right idea of Christ 
necessary — Peter's qualification — Only one way to obtain the 
"keys" — The weapons of the church ; 19 

CHAPTER III. 

THE PRINCIPLES OF CHRISTIANITY. 

The power of ideas — Religious ideas the most important — The 
right idea of Christ, the greatest of all— Who and what is God ? 
— God's love — Descends from heaven to the heart — Christianity 
not clouded in mystery — The mission of Jesus — The Ten 
Commandments — Love, not duty, the proper motive — Love 
the great antidote — Why love is the greatest — The church 
known by her love 30 

CHAPTER IV. 

THE FRUITS OF CHRISTIANITY. 

An immutable law — What morality is — It is the creation of man 

— It is a prominent feature of Christianity — The controlling 
principle in man — How to recognize the true church — Selfish- 
ness not found in the true church — The church not for "fairs," 
etc. — How it becomes a " house of merchandise," and a "den 
of thieves " — Where shall we draw the line? — Is dancing 
wrong? — Where to draw the line 42 

CHAPTER V. 

CHRISTIAN GROWTH. 

God's laws are unchangeable — Man, the great exception — The 
kingdom of God is like a seed sown— The seed or the soil, 

A 1 rr 



VI CONTENTS. 

in themselves, not promising — The ploughshare of repentance 

— The harrow of affliction — Cultivation and knowledge — In 
grace, revelation necessary — Transformation — The process is 
slow — Insignificant beginnings 54 

CHAPTER VI. 

WHAT CONSTITUTES CHRISTIAN BAPTISM. 

Baptism generally acknowledged bv all sects — A poor soul con- 
verted — Desires to become a child of God — Meets an obstacle 

— Why is "baptizo" not translated? — What does it mean? 

— " Much water " a necessity — " Both " went into the water — 
Every evidence has its weight — " Buried" in baptism — Im- 
mersion is baptism 66 

CHAPTER VII. 

BAPTISM IS IMMERSION. 

Faith-and -practice worship — The baptism of the three thousand 

— The Pentecostal out-pouring of the Spirit — The baptism of 
Lydia — The Philippian jailer — An instance of gospel repent- 
ance — The plainness of apostolic preaching.. 77 

CHAPTER VIII. 

INFANT BAPTISM. 

Households — A Sunday-school incident — Faith and repentance 
precede baptism — " Suffer the little children to come unto 
me" — Not a saving ordinance — They are to "come." 87 

CHAPTER IX. 

WHAT DOES THE ORIGINAL WORD MEAN? 

The Greek word means immerse — It means immerse in the Old 
Testament — When used metaphorically it means immerse — 
When really translated it means immerse — The Greek lan- 
guage very expressive — Pouring, sprinkling, and immersing 
in the Bible — Evidence of early Christian fathers 92 

CHAPTER X. 

TYPE AND ANTITYPE. 

The object of the Old Law — Sprinkling in the Bible — Pouring 
in the Bible — Is a tjpe of the outpouring of the Holy Spirit 

— " Washing with water " in the Bible — Is typical of the wash- 
ing of regeneration — Everything fulfilled in Christ 100 

CHAPTER XI. 

TRINE IMMERSION. 

The first law of heaven — Baptism emphasized in the Gospel — 
" One baptism " — Kneeling in the water — Baptized by forward 
action in the Father's name — And in the Son's name 110 



CONTENTS. Vll 

CHAPTER XII. 

THREE IN ONE — ONE IN THREE. 

The doctrine of the Trinity beyond human comprehension — "I 
and my Father are one " — The word ''Spirit" and its meaning 
— The personality and divinity of the Holy Spirit — Three in 
one, one in three .~ 119 

CHAPTER XIII. 

TWELVE ARGUMENTS FOR TRINE IMMERSION. 

The first proof is based on the language of the commission — 
Trine immersion alone truly represents the Trinity — It repre- 
sents the three great principles of our revealed religion — The 
bowing of the head very significant — "The Teachings of the 
Twelve Apostles" — It is the practice of the Greek Church — 
The church at Philadelphia — Historical testimony — The mean- 
ing of "baptizo" — "One Lord, one faith, one baptism" — Greater 
faith required — Single action in baptism does not reach to the 
apostles 132 

CHAPTER XIV. 

HISTORICAL TESTIMONY. 

The importance of history — Justin Martyr — Clement — Tertullian — 
Monulus — Cyril— Basil — Ambrose — Chrysostorn — Theodoret — 
Gelasius — Pelsgius — Tne baptism of Clovis — Theophylact — 
Bingham — Fourth Council of Toledo — Luther — Carson — Cave 
— Bishop Beveridge — Yossius — Robinson — John Wesley — The 
churches that practice trine immersion 147 

CHAPTER XV. 

CONCLUDING CHAPTER ON BAPTISM. 

The design of baptism — Putting on Christ — The new birth — The 
washing of regeneration — Burial and resurrection — Sentences 
similar in construction to the commission — Baptism always in 
the singular number — The article in the Greek and English 
languages — What is meant by " the name " ? — "In the name 
of the Lord Jesus." 162 

CHAPTER XVII. 

THE AGAPE. 

The name — A religious feast not new to the Jews — Agape — Man- 
ner of observance — Tertullian — Justin — Pliny — Augustine — 
Lucien — Irregularities cause suspension — The action of church 
councils 172 

CHAPTER XVIII. 

THE " SUPPER " NOT THE PASSOVER. 

Why a difference of opinion? — Why it was thought to be the 
Passover — What John says — The Passover Feast— Are there 
any contradictions between the several accounts? — "They 
made ready the passover " — The intense desire of Jesus 182 



Vlll CONTENTS. 

CHAPTER XIX. 

THE DESIGN OF THE PASSOVER. 

The Jewish religion a religion of types — Sacrifices — The true 
Paschal Lamb— The time of sacrifice — Jesus crucified on the 
day of preparation — Paul's testimony 195 

CHAPTER XX. 
Exegesis of I. Corinthians 11: 17-34 202 

CHAPTER XXI. 

THE OBJECT OF ORDINANCES. 

The object of man's creation, and its failure — The manner of 
God's teaching — Jesus comes ss the World's Teacher — The 
Lord's Supper not a popular feast to-day — "Ordinances" 
should elevate— Why the Lord's Supper is unpopular 220 

CHAPTER XXII. 

THE DESIGN OF THE LOED's SUPPER. 

Is the Lord's Supper truly a meal? — The Supper and communion 
were observed in one ordinance — What design did the Lord 
have in view? — It is a commemorative service — It promotes 
unity and brotherly love — It has direct reference to the pres- 
ent — It points to the future — It is a sigillaiive or sealing ordi- 
nance — It is a nutritive ordinance — At the Lord's Supper we 
dedicate ourselves to him — This feast virtually says we have 
sinned — It also tells us ol our salvation — It is an invitation to 
feed upon Christ — It is a family feast — The record of the 
Brethren Church 230 

CHAPTER XXIII. 

FEET-WASHING AS AN ORDINANCE. 

Its practice in early days— The condition of the disciples' hearts — 

The incidents of the ff-ast — Peter's refusal — Is feet-washing an 

ordinance — It is an emblem of love — It is a lesson of humility 

* — It is an act of submission — It is a symbol of purification — It 

is intended to teach equality— Objections 248 

CHAPTER XXIV. 

A TRIUNE ORDINANCE. 

How man is in the "likeness" of God— No man without these 
principles — Faith — Hope — Love — The development of " Faith " 
by the communion — " Hope" strengthened by the Lord's Sup- 
per — "Love" represented in the ordinance of Feet-washing 261 

SERMONS. 

A RAINBOW OF PROMISE 273 

THE LONELY NIGHT-WRESTLE 287 

THE EVERLASTING ARMS 301 



THE GOSPEL ACCORDING TO JESUS, 



CHAPTER I. 

THE CHUECH, WHAT IS IT? 

What people say it is — One church with two lives — The church 
militant — An eternal marriage — The husband should control 
— The word "ecelesia" — Sitting at his feet — What constitutes 
conversion in the church — Love, the prevailing passion — Sacri- 
fice, a universal law — Love the beginning and end of all. 

" Come hither, I will shew thee the church, the Lamb's wife." Rev. 21: 9. 

What people say it is. If we were to select a 
dozen people, and ask them to define what they 
considered the church to be, we would receive just 
as many replies. One would tell us it was a col- 
lection of hypocrites. Another would say it was 
an assembly of fault-finders. A third would con- 
sider it a congregation of people who thought 
themselves better than everybody else. A fourth 
would look upon it as an association of enthusiasts. 
But were we to ask a humble child of Grod, we 
would be promptly told, " It was the dearest spot 
on earth." Whatever the church may be around 
us, the Bible and our own common sense tell us 
what it ought to be. 

2 Q 



10 THE GOSPEL ACCORDING TO JESUS. 

One church with two lives. The church has two 
distinct lives — one on earth and one in heaven. 
John stood on the mount of spiritual transcend- 
ency, and beheld the panoramic vision of the Apoc- 
alypse pass before his astonished gaze. Scene after 
scene, each succeeding one more wonderful than the 
preceding. The end w^as approaching. An angel 
appeared to prepare the aged apostle for the 
crowning vision — a vision of the eternal home of 
God's people. " Come hither, I will shew thee the 
bride, the Lamb's wife," were the words that ush- 
ered this most wonderful of these wonderful scenes 
before the prophet. This was the celestial destina- 
tion of the triumphant church. It was the church 
at rest and peace, enjoying the crown and blessing 
of a glorious triumph. 

The church militant. The church triumphant is 
only the church militant receiving the reward of a 
well-fought battle. The weapons and armor are laid 
aside, and now there is an eternal peace. Here, on 
earth, the duty of the church is to fight against the 
power and influence of evil and darkness. Here 
we are a fighting army. In heaven we will be a 
victorious army. Jesus, our Captain, commenced 
the warfare. Wherever he met suffering and dis- 
tress, which are the inevitable consequences of sin, 
he always endeavored to alleviate and console. His 
great mission was to do good. To this end he toil- 



THE CHURCH, WHAT IS IT? 11 

ed and suffered. Waving the weapons of sympa- 
thy, he shouts down the ages to all the legions who 
would enlist under his banner, "Follow me." The 
earth has trembled with the tramp of the marching 
myriads through all the centuries, leaving behind 
them, not carnage and desolation, but joy and 
blessing. Asylums and churches have gathered all 
along the way, ringing their bells, and stretching 
out the hand of blessing. This is the record of 
the church militant. 

The husband should control. The husband by the 
law of common consent is the head, support, and 
strength of the family. A dutiful wife will inev- 
itably live under the gentle sway of the scepter 
of love in the hands of her affectionate spouse. 
Where the husband is competent and rules with 
unselfish affection, harmony is the result. But 
when the husband does not rule, the devil does. 
By this, we mean that wherever an effort is made 
to snatch the controlling authority from the hands 
of a competent and rightful head, discord and un- 
happiness is the inevitable consequence. A very 
practical and sensible woman once made the remark, 
" that if the husband cannot rule the house, he ought 
not to have one, and the woman ought to have it all 
-to herself." The Lord Jesus Christ is the Bride- 
groom. He has wooed and won the love of his 
spouse. At the altar of consecration we have 



12 THE GOSPEL ACCORDING TO JESUS. 

promised to "love, honor, and obey." So the true 
bride of the Redeemer meekly submits to his 
authority and control. 

The word " ecclesia." The language of the Gos- 
pels was the language in common use among the 
people of that clay. Although the English word 
"church" is only used in a religious sense, yet we 
find the Greek ecclesia having a very definite and 
extended application. It means simply an as- 
sembly. No matter what may be the ^object of 
congregating, wherever people gathered together, 
they were an ecclesia. If they were assembled for 
political or social purposes they were merely an 
ecclesia. So when the people gathered together to 
worship Jesus, they were also an ecclesia — an as- 
sembly of worshipers. So Jesus calls his followers 
of all ages an ecclesia — an assembly. This is all 
the word literally means. Although the old En- 
glish word has grown dear to us through the asso- 
ciations and meanings connected with it, yet we 
should not clothe it with superstition and cant. 
Words are merely expressions. It is the meaning, 
application and result that give them weight and 
power. 

Sitting at his feet. The church then in this 
sense is composed of individuals. The only differ- 
ence between these particular individuals and oth- 
ers is the peculiar principles that control their 



THE CHURCH, WHAT IS IT? 13 

lives. Only those who are willing to be governed 
by his teaching can belong to the assembly of 
Christ. In the schools of the old Roman and 
Greek philosophers, their disciples sat around on 
the ground, while the teacher stood or walked to 
and fro dispensing his knowledge. Keeping this 
humble position of these old ancient students in 
view, we get a correct idea of the attitude of the 
meek disciple to the great Master. We sit at his 
feet, readv to drink in the words of his wisdom 
that are to lift us out of darkness and sin. 

What constitutes conversion. Humility and sub- 
mission are the leading characteristics of the Lord's 
assembly. These are the first principles taught us. 
We come for, not with, knowledge. Jesus tells us 
that unless we are " converted and become as little 
children, we cannot enter into the kingdom of 
heaven." Nothing can be more explicit and rea- 
sonable than this. All former ideas and principles 
that may have been the foundation of a carnal and 
selfish life must be given up. It would not be 
reasonable for every one to bring his own notions 
into the Lord's assembly. If this were permitted, 
discord and ruin would soon ensue, for every 
one would naturally consider his own ideas the 
best, and would want them universally adopted. 
Therefore we are to become converted. We have 
been living to and for ourselves. We are con- 



14 THE GOSPEL ACCORDING TO JESUS. 

vinced that this is not the design of our creation. 
We change our ideas and consequently the object 
of our existence. We become revolutionized. We 
turn our backs on our former selfish principles, 
and face in the contrary direction. In other words 
we are converted, or turned against evil, which is 
the literal meaning of the word. This conversion 
implies a beginning of new opinions and actions. 
To properly progress in this new way, we must 
become as little children, ready and anxious to 
learn from the Master. There is nothing in the 
whole realm of our experience that will better 
illustrate the attitude of a follower of Jesus than 
that of a little child, thirsting for knowledge and 
dependent upon those around it for guidance and 
teaching. Throwing away all preconceived ideas, 
and submitting unconditionally to the guidance of 
Jesus, is the evidence of our complete acceptance of 
him. There is not a complete submission as long 
as we still consider ourselves competent to suggest 
the manner of salvation. Implicit confidence in 
the Lord Jesus is the only attitude which the soul 
may assume. This can only be reached by having 
the spirit of a little child. Wealth, position or in- 
fluence in this world will avail us nothing in the 
salvation of the soul. 

Equality in the church. Equality is another char- 
acteristic of the Lord's Assembly. The Lord is no 



THE CHURCH, WHAT IS IT ? 15 

respecter of persons. He will not classify us in 
accordance with the amount of this world's goods 
that may be in our possession. Neither are we per- 
mitted to "lord" it over the children of God, be- 
cause we may possess more knowledge than others. 
Strange though it may appear to a worldly, selfish 
heart, our standing in the church will be in accord- 
ance with our humility and submission to the 
Lord's will. Jesus called his disciples and said, 
"Ye know that the princes of the Gentiles exercise 
authority over them, and they that are great exer- 
cise authority over them. But it shall not be so 
among you ; but whomsoever will be great among 
you, let him be your minister; and whomsoever 
will be chief among you, let him be your servant." 
(Matt. 20: 25-27.) The prominence given every- 
where to this feature of Christianity gives it an 
importance in the church that the carnal heart is 
very unwilling to accord it. The repetition that 
we are to have the spirit of a little child, and that 
we are to be "born again," and that earthly power, 
position or wealth availeth nothing, and teachings 
of a similar import, tell us too plainly that the 
church is not to be judged and controlled as the 
world. 

Love, the prevailing passion, love is another 
important feature of the Lord's assembly. It 
mav be that all the characteristics of a Christian 



16 THE GOSPEL ACCORDING TO JESUS. 

are contained in love. "By this shall all men 
know that ye are my disciples, if ye have love one 
to another." (John 13 : 35-) Love is not a mere 
feeling, but a passion. It is so strong that it fires 
tlie soul and consumes all the minor and meaner 
impulses. There is no passion that is stronger 
than true, burning, and unselfish love, which 
is the grandest ornament of the human soul. 
How prominently love shines out in the life of 
Christ. But far above the practical sympathy 
which called forth the divine power to heal the 
sick and console the distressed, is the prayer of 
Jesus for his murderers while he was in the ago- 
nies of death — "Father, forgive them, for they 
know not what they do." It was love that brought 
Jesus to earth. Love must be the ruling principle 
of the Lord's assembly. 

Sacrifice, a universal law. Sacrifice is the natural 
expression of love. Love delights to sacrifice. The 
warmer the love the greater the sacrifice. The in- 
tensity of the Father's love is expressed by the 
consequent sacrifice : " God so loved the world that 
he gave his only begotten son that whosoever 
belie veth in him, should not perish but have ever- 
lasting life." Sacrifice and Christianity are in- 
separable. The white robed throng of the re- 
deemed is described as "they which came out of 
great tribulation, and have washed their robes, and 



THE CHURCH, WHAT IS IT ? 17 

made them white in the blood of the Lamb." Sac- 
rifice for the attainment of some great object is not 
confined merely to religion. A man desires to 
become wealthy, he schemes and plots and works, 
sacrificing comfort and even health and happiness 
in the race for riches. The young man with an 
ambition for learning, burns the midnight oil, and 
struggles against every odds, and at last the hack- 
ing cough and emaciated form tells of the sacrifice 
his knowledge cost him. We see this law of sacri- 
fice even entering into nature. The very soil has 
to be tortured and sacrificed with the plow and har- 
row before the harvest will appear. So then it is 
not so very wonderful that sacrifice should be one 
of the characteristics of Christianity. Garibaldi, 
the patriot, when endeavoring to raise an army to 
fight the battles of Italy, came to a crowd of 
young men whom he was trying to enthuse suffi- 
ciently to enlist. "And what inducement do you 
offer us, General"? asked one. " Hunger, thirst, 
disease, wounds, death, and at last, — victory" was 
the reply. So when we enter the army of the 
Lord to battle against evil, we must expect to 
sacrifice much, but the inevitable result will be 
victoiy. It would be very foolish for a soldier 
to enter the battle-field without expecting to en- 
dure hardships and probably death. This has 
ever been the experience of the Lord's children. 



18 THE GOSPEL ACCORDING TO JESUS. 

Love, the beginning and end of all. But love is 
the key to the Christian experience. Love opens 
up to the human heart the treasures of heaven. If 
we love God with all our heart, the duties of re- 
ligion will be a joy and consolation and not a 
burden. Love, and not mere duty, should be the 
prompting power to urge us on to work. Duty 
will only perform those things which we consider 
ourselves compelled or under obligations to under- 
take, while love knows no limits and prescribes no 
line, but will even do any work with pleasure. 
Love will not make us insolent, arrogant, pre- 
sumptuous, or assuming, but will on the contrary 
make us humble, and cause us to prefer others be- 
fore ourselves. Where love is the ruling passion, 
there is no fear of anything but good actions being 
the result. We are told that Grod is love. Not 
merely that he loves, or that he is loving, but 
that he is love. Love is the atmosphere of 
heaven. It should and must be the atmosphere 
of the church. Jt must be in and around us. We 
must inhale and exhale it at every breath. Love 
is the fulfilling of the law. With love as a vital 
principle, the church will grandly accomplish the 
work of the Lord. 



CHAPTER II. 

THE "ROCK" AXD THE " KEYS " OF SALVATION. 

The cause of much trouble — The "keys of the kingdom" — The 
"keys" are the Words of Jesus — Peter, a representative of all 
believers — No other "keys" but the Gospel — "Binding" and 
"loosing" — A necessary qualification — The right idea of Christ 
necessary — Peter's qualification — Only one way to obtain the 
"keys" — The weapons of the church. 

"And I say also unto thee, That thou art Peter, and upon this rock I will build my 
church; and the gates of hell shall not prevail against it. And I will give unto thee the 
keys of the kingdom of heaven : and whatsoever thou shalt bind on earth shall be bound in 
heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.' 1 '' Matt. 16: 
18-19. 

The cause of much trouble. Experience has 
taught us that when a few men attempt to rule 
the church, no matter what their position, office, or 
authority may be, misrule and disaster is the in- 
evitable result. During the cruel and bloody Mid- 
dle Ages, when ignorance, crime and violence were 
the chief characteristics of the church, the above 
Scripture was boldly quoted as the authority for 
their unholy deeds. While in these days, the 
dungeon and the stake are not considered neces- 
sary to the safety of the church, yet there is in 
existence much that may be inconsistent and un- 
scriptural ; and these verses are yet quoted for all 
these irregularities. It is claimed by such people 

19 



20 THE GOSPEL ACCORDING TO JESUS. 

that in these words the Lord has given them 
unlimited power to change or amend the law 
to suit their own prejudices or ignorance. It 
seems hard to believe that such ignorance should 

exist in these days. What do these words mean ? 

t/ 

Do we find in them any authority for amending or 
changing the existing law? What is meant by the 
expression, " Whatsover thou shalt bind on earth 
shall be bound in heaven " ? To thoroughly grasp 
at the meaning of this expression, we will go back 
to the commencement of the circumstance of which 
this forms a part. The Lord asked of his imme- 
diate disciples, "Whom do men say that I, the Son 
of man arn?" They, like all other mortals, ever 
willing to tell what others thought, replied without 
hesitation, "Some say that thou art John the Bap- 
tist; some, Elias; and others, Jeremias, or one of 
the prophets." Then, haying heard the general 
opinion, he was anxious to know by this time what 
they, his nearest friends, thought of him. So he 
said unto them, "But whom say ye that I am?" 
Then Peter, with his usual impetuosity, said, 
" Thou art the Christ, the Son of the living God." 
This was the proper conception of Christ. Here 
Peter acknowledged him as the great Messiah that 
had been promised to the world He virtually 
confessed him as the Divine Redeemer of man- 
kind. No sooner was this confession made than 



"rock" and "keys" of salvation. 21 

Jesus acknowledged it by pronouncing a blessing 
upon Peter. This noble, honest confession, in 
which Peter expressed the right idea of Jesus 
Christ, at once qualified him to become one of the 
Lord's disciples. Then Jesus not only blessed him, 
but recognized the qualification by authorizing 
him to expound the Lord's system of salvation. 

The "keys of the kingdom." He adds, " I will give 
unto thee the keys of the kingdom of heaven." On 
this expression hangs the Roman doctrine of the 
supremacy of Peter. It may be true or false that 
Peter was invested with an authority which the 
other apostles did not have. But Scripture is 
entirely mute on the subject. The Lord said noth- 
ing in this connection concerning the other apos- 
tles. It does not say, " I will give thee the keys 
which thou shalt transmit to thy successors, who, 
in all future times, shall have power to open and 
shut paradise as they please." Neither is it here 
said, "I will give thee the keys which will place 
thee in authority over the other apostles." Nor does 
it say, "I will give thee the keys which belong to 
the apostolic character and age" — a power that is 
special, local, and temporary. Then what does the 
expression, " I will give unto thee the keys of the 
kingdom of heaven," mean? Peter had just made 
a confession which was truly the "rock" on which 
the church should be built. A proper conception 



22 THE GOSPEL ACCORDING TO JESUS. 

of Christ is the first essential. And the church 
built upon such a Rock, "the gates of hell shall not 
prevail against it.' The gates of hell — a poetical 
expression ; literally, the threshhold of the unseen 
world, the doorway into eternity — this was death. 
So the expression meant that while all earthly in- 
stitutions have to suffer from death and desolation, 
the church built on the Eternal Rock would be 
safe, "The gates of hell shall not prevail against 
it." 

The "keys" are the Words of Jesus. Keys were a 
symbol of authority. When the Jews authorized 
any man to become a teacher of the law, they put 
into his hands the key of the closet in the syna- 
gogue, where the sacred books were kept, thus inti- 
mating that they had entrusted him with power to 
explain the Scriptures. The Lord virtually gave 
Peter an authority he was not competent or eligi- 
ble to receive before. Before the Lord authorized 
him for the work of disseminating the divine sys- 
tem of salvation, Peter must have the right idea of 
Christ. This was the great essential. Now he had 
confessed the divinity of Christ. And he received 
the "keys" from the Lord himself. They were the 
"keys" of the kingdom of heaven. We cannot rea- 
sonably recognize these "keys" as being anything 
else than the W T ords of Jesus — the glorious Gospel 
of Salvation. So the authority given unto Peter 



"rock" and "keys" of salvation. 23 

was contained in the Lord's teaching. The same 
"keys" are in the possession of every present fol- 
lower of the Lord. Before the "keys " are of any 
benefit to us we must have the right idea of Jesus, 
namely, that he is the divine Redeemer of the 
world. This was the necessary qualificatioD. So 
here in the above words, Jesus addressed Peter 
as the representative of all qualified believers. 
Without this qualification we cannot do any good. 
Peter, a representative of all believers. Then fol- 
lows, "And whatsoever thou shalt bind on earth 
shall be bound in heaven ; and whatsoever thou 
shalt loose on earth shall be loosed in heaven." 
We must keep in view that this "thou" is Peter, 
who, having acknowledged the divinity of Jesus, 
at the same time proffered allegiance to him. As 
long as he acknowledged Jesus as a divine Teacher, 
he would be led by his will. Then so long as he 
was led by the will of Jesus, he would riot "bind" 
or "loose" anything that was contrary to his 
teaching. So that as long as we confess Jesus, not 
only with our lips, but by our lives, and are led by 
his teaching, the "keys" will be in our possession. 
And our "binding" and "loosing" will be in ac- 
cordance with the divine will. But as soon as we 
go to "binding" or "loosing" contrary to the will 
of God, we will be denying him and his authority. 
Then taking this common sense view of this Script- 



24 THE GOSPEL ACCORDING TO JESUS. 

ure, how comprehensive and simple we find the 
expression. Peter, then, in this expression, is only 
the representative of believers through all time. 
Wherever the same confession is made, the bless- 
ing and authority of the Lord follows. 

No other "keys" but the Gospel. We want no 
other "keys" than the Word of God. This Word 
opens the kingdom of heaven unto all believers. 
These " keys " come direct from the Lord, and we 
want no other. That the Lord would give un- 
limited authority to a few bishops to change and 
amend his laws to suit their own tastes and prej- 
udices is both unjust and unreasonable. That we 
may be sure that we have the right "keys," we 
want to receive them from the Lord himself. 
Therefore we come with an untrammelled Gospel. 
We come boldly because it is from the Lord. 
These "keys" manufactured by the Lord, himself 
need no tinkering. The Lord used them himself, 
and entered into the glory of heaven. We have 
no assurance that any other "keys" will open 
up the promises of God to us. The Pharisees 
had " keys " of their own, and the Lord denounced 
them as counterfeits. Then it is also an insult for 
us to say that the "keys" do not quite fit, that 
they need a little filing and fitting on our part. 
The door of heaven is now the same as it always 
was. The " keys " also are the same. So let us 



OF SALVATION. 25 

be sure that we have them as the Lord delivered 
them. 

"Binding" and "loosing" When we go to "bind- 
ing" and "loosing" contrary to the Lord's teach- 
ing, we cannot expect them to be "bound" and 
"loosed" in heaven. For to have the sanction of 
heaven upon our work, let us "bind" and "loose" 
nothing that is not authorized by his Word. So 
virtually it is as if the Lord had said, " Go forth, 
preach my Gospel, bind and loose according as 
I have taught you, and I will bless and sanction 
the work." The church must be built upon the 
Rock, Christ Jesus. Unfortunately, during the 
centuries that have passed, the rubbish of tradi- 
tion, prejudice, superstition, and tyranny, has ac- 
cumulated and hidden the Rock from view. The 
church built upon the rubbish of the ages is not 
safe. So let there be a clearing away. Let us get 
down to the naked Rock, and there build a struct- 
ure for eternity, and "the gates of hell shall not 
prevail against it." 

A necessary qualification. The "keys " were given 
to Peter, the humble follower of Jesus, and not 
Peter the Bishop, or Peter the Pope. And these 
"keys" are to open up the kingdom of heaven, not 
merely some imaginary interpretation of his own. 
It is not a theoretical uncertainty, but a positive 
fact that he is to proclaim. The Lord's plain rev- 



26 THE GOSPEL ACCORDING TO JESUS. 

elation is the only " key, " and that is sufficient for 
our salvation. The soul needs no other. 

Peter's qualification was the ground of the au- 
thority now committed to him. Christ raises no 
one to an influential post in his kingdom who has 
not been previously qualified. We often see men 
lifted to an office whose functions they are incapa- 
ble of discharging. Unjast judges, ignorant teach- 
ers, and incompetent men everywhere, are the 
anomalies with which human society has ever been 
familiar. Outward patronage, not inward power, 
is too frequently the stepping stone to high offices. 
Little men in great offices are more the objects of 
pity than envy. They often lose their nature in 
pretense and their soul in vanity. When such 
things enter into the church the evil is all the 
greater. Men become dizzy on the altitude to 
which hypocrisy and falsehood has borne them. 
Now, in the empire of Christ, the man always de- 
termines the office. No power, no commission is 
the order of the Lord. The divine "call" to any 
ministry is the capacity to discharge its functions. 
Peter was authorized because he was qualified. So 
it is really with every work in the Lord's vine}^ard. 

A right idea of Christ necessary. The grand con- 
ception he had of Christ was -his qualification. 
Without this conception, Peter would have re- 
mained with his boats and nets. The idea uttered 



"rock" and "keys" of salvation. 27 

in this confession was grand. Take away the idea 
of a redeeming God and all the biblical ideas will 
mingle coldly and confusedly together, like the 
rude elements of the world before the first sun 
arose upon the long and frigid night of chaos. 
The Bible in the absence of this idea has no mean- 
ing. The Shastras of the Hindoo, or the Koran of 
the Mussulman would be scarcely more incoherent. 
In getting this idea, Peter got the "key " by which 
he could unlock the whole empire of truth. 

Peter's qualification. This conception qualified 
him spiritually. The object of Jesus was to save 
souls. He sends his emissaries and organizes a 
church to carry on that great work. It is to be 
done only in the Lord's way. The Lord's means 
alone are to be used. The world is ever ready to 
accept the naked truth of the Lord. And men 
should never carry anything except the "keys," as 
the Lord delivered them. The world does not 
need disciplines, creeds, or legislation, nothing but 
the simple Word of God. This is all the Lord gives 
us, all else is human, and we carry it on our own 
responsibility. A man may have a theoretical 
knowledge of biblical economy. He may be able 
to propound it in the most lucid manner, and pre- 
sent it, as a logical whole to the understanding 
of man ; unless in connection with all this, he has a 
spirit wrought into the sympathy with genius and 



28 THE GOSPEL ACCORDING TO JESUS. 

design of the gospel, he would miserably represent 
that which be sought to explain. The gesticula- 
tions, tones, and looks of a cold, selfish expounder 
of the Gospel, contradict his every statement, blunt 
the point of his every argument, and caricature the 
very system which he seeks to make plain. If 
a man would become a correct expounder of God's 
word, he must lose his own will and idea in its vast 
design. 

Only one way to obtain the "keys." Peter was 
qualified because he had risen to the idea that 
Jesus Christ was the Redeeming God. Do you 
ask, my friend, how you may obtain these " keys," 
that will open up the kingdom of heaven to you? 
It will not be by striving to put yourself in the 
line of apostolic succession — the vile invention of 
a crafty priesthood. This will but make you the 
dupe of a wicked, and thank God, a waning sys- 
tem, and turn your vigorous manhood into a sickly 
sacerdotalism. You cannot obtain these " keys " by 
an ordination of any church, however scriptural, 
nor by the laying on of any hands, however holy. 
Neither can you obtain it by formally identifying 
yourself with any system or church, but by lifting 
up your conceptions of Christ to the highest alti- 
tude, and then permitting your soul to go with the 
conception. The humblest man may have the real 
" keys " of heaven, when prelates and popes have 



"rock" and "keys" of salvation. 29 

nothing but some of their own making, which will 
not fit the door of heaven. 

The weapons of the church. Let our great object 
then be to qualify men for heaven by promulgating 
the idea that Jesus is our Redeeming God. That 
he carries the " keys " to heaven, which he will give 
to us. To battle with men's creeds, to scowl at 
heretics, to pile uncharitable allegations on the head 
of the erring, to evoke the arm of coercive power, 
to raise a fume of popular passion — passion too 
largely compounded of fanaticism, craftiness, and 
thoughtlessness, is not the work of the church. 
Shall we define Christianity thus? God forbid! 
Where do we find Jesus using such means? The 
weapons of our warfare are the Gospel of Christ 
in the hand, and the love of God in our souls. 
With these simple, heavenly weapons the world 
will be conquered, and the nations be brought 
under the gentle voke of infinite love. 



CHAPTER III. 

THE PRINCIPLES OF CHRISTIANITY. 

The power of ideas — Religious ideas the most important — The right 
idea of Christ, the greatest of all — Who and what is God? — 
God's love — Descends from heaven to the heart — Christianity 
not clouded in mystery — The mission of Jesus — The Ten Com- 
mandments — Love, not duty, the proper motive — Love the 
great antidote — Why love is the greatest — The church known 
by her love. 

"Thou shalt love the Lord 1hy God with all thy heart, and with all thy soul, and with 
all thy strength, and with all thy mind; and thy neighbor as thyself.'" Luke 10: 27. 

The power of ideas. Of all powers that influence 
mankind, there are none so powerful as ideas. 
Man is the subject of ten thousand influences 
every day. In the field, in the store, in the fam- 
ily, among his friends, impressions are made that 
eventually create ideas. Look, what ideas have 
accomplished. Our labor-saving machines, our 
steam-ships, our telephones and telegraphs, and 
a thousand other appliances, are only the develop- 
ment of ideas. They lift the savage to the sage, 
and turn the sinner into a saint. These developed 
ideas create the difference between the wild man of 
the woods, and the Newton of the stars. They are 
the pathway from the kingdom of darkness into 
the empire of light — the steps by which a sangui- 

30 



PRINCIPLES OF CHRISTIANITY. 31 

nary persecutor rises to a paragon of meekness 
and an apostle of love. These ideas are complete 
and absolute masters. We are the slaves, humble 
and submissive. 

Religious ideas the most important. Of all the 
ideas that govern a man there are none so powerful 
as the religious. While men will be moved by 
other ideas, and other faculties, sometimes the 
intellect, sometimes the imagination, sometimes 
the emotions, will be roused, religious ideas stir 
the whole man. Like the beams of the sun 
they will penetrate the deepest abyss of the soul, 
and melt away every cold feeling until the whole 
man will burst into life. Let a man believe he is 
doing God service, and under the influence of that 
belief, what will he not do? He will fight with 
the desperate energy of a crusader, suffer with the 
indomitable heroism of a martyr, and labor with 
the self-immolating spirit of an apostle. When 
these religious ideas are wrong they will ruin, 
when they are right they will elevate. It is to this 
power th d the self-denying, though misguided zeal 
of the middle ages may be attributed. 

The right idea of Christ, the greatest of all. Then 
of all religious ideas none are so powerful as the 
right idea of Christ. Who is Christ? What is 
Christianity? These are questions that must be 
answered so that our powers may be guided in the 



32 THE GOSPEL ACCORDING TO JESUS. 

proper channel. What strange sentiments exist 
concerning Jesus ! Some with impious arrogance 
say that he was a clever impostor, and the prince 
of deceivers. Others with a pseudo-philosophic air 
will aver that he had existence only in the im- 
agination of superstitious people, that his history 
is not a fact but a fable. Some again, in mock rev- 
erence will admit his existence, but say that he 
was only a great man, only to be placed side by 
side with the great heroes of the world — Con- 
fucius, Socrates, Mahomet, Luther and Cromwell 
Others, rising as they suppose to a sublime con- 
ception, would admit that he was more than a 
man, that he was super-human, but not divine. 
Then again there are others who with Peter will 
say, "Thou art the Christ, the Son of the living 
God." 

Who and what is God*! What questions ! Who 
can answer? The language of earth cannot por- 
tray the majesty of the King of heaven. The 
mind of man sinks into utter nothingness under 
the conception. The artist will try to paint the 
morning. He gathers a few yards of canvas, and 
transfers to it a few hills, radiant and glorious 
and sparkling beneath the rays of the rising 
sun, a few grass blades are represented glittering 
with diamond dewdrops, and soon his task is 
over. He has only taken a very small atom of 



PRINCIPLES OF CHRISTIANITY. 33 

the world's surface. The huge snow-cappecl^mount- 
ains, the pathless ocean, the gigantic forests, the 
almost endless plains, and the infinite summer sky, 
where are they? Canvas could not produce the 
reality. At best it produces but an atom. So we 
find men attempting to photograph God. From 
their weak resources and narrow views, they pro- 
duce a small conception of one of his attributes, 
and with a great deal of bombast and importance, 
say, "Behold our God." But the latter is no 
more a true portrait of God than the artist's 
effort is a picture of the universe. 

God's love. We find this written on every page 
of the Bible. It is inscribed on every event in 
history. It is warbled forth by ten thousand 
tongues of living nature. Revelation does not tell 
us that God is mercy, or that God is justice, but 
that God is love. Not that he is merely loving, but 
that God is literally love. Love is the parent of all 
the graces and attributes that decorate the charac- 
ter of the Infinite God. We find mercy, the first- 
born of love, very early in the history of the 
human family. When God created our first par- 
ents and launched them out on the ocean of life, 
he surrounded them with all that w r ould make 
life joyous and happy. It is hard for us, who have 
ever lived here amidst the evidences of sin, where 
every pleasure is mysteriously intermingled with 



34 THE GOSPEL ACCORDING TO JESUS. 

sorrow, to understand the happiness of our first 
parents when they basked in innocence and joy 
unalloyed with grief. Love helo! undisputed sway 
of the universe, and was showered lavishly 
upon the world. As long as all was innocence, 
love was the only attribute called forth. But one 
dark day, sin entered the abode of bliss, and 
cast its cold shadow across their pathway of sun- 
shine. Then in quick succession followed the ex- 
posure, the denoucement and expulsion. People 
thoughtlessly consider that the expulsion of Adam 
and Eve from the Garden of Eden was the con- 
sequence of their sin. Or in other words they 
were expelled because they had eaten of the for- 
bidden fruit. This is not so. In this expulsion 
we see the display of infinite mercy. In Genesis 
3: 22, we read, "Now, lest he put forth his hand, 
and take also of the tree of life, and eat, and live 
forever : therefore the Lord God sent him forth 
from the garden of Eden." Thus to prevent 
Adam from committing eternal suicide he was cast 
out — he was placed beyond the danger line, and 
out of temptation. What an act of far-seeing 
mercy ! The Lord does not receive very much 
credit for this act. So all along the generations, 
we see mercy shining out in all its bright radiancy, 
making the whole earth burst out with joy and 
gladness. He who tempers the wind to the shorn 



PRINCIPLES OF CHRISTIANITY. 35 

lamb, is filling the earth with happiness by the 
constant display of infinite mercy. And for the 
last nineteen centuries the world has been echoing 
the song of the angels — "Goodwill toward men." 

Descends from heaven to the heart. So full was 
heaven of love, that the jasper walls could no 
longer contain it. One day a great wave of love 
clashed over the parapets, and deluged the world. 
When man was created, and the clay became life, 
God breathed into our being the spirit of love. 
The love still exists, although in many instances 
selfishness, hatred, and all other devilish passions, 
have well-nigh frozen up the fountain of love 
in our hearts. Still it exists within us. The more 
we partake of the divine nature, the less we allow 
the evil to freeze all the good within us. 

Christianity not clouded in mystery. What is 
Christianity? Christianity, like God, is love. Noth- 
ing more, nothing less. In whatever language we 
may clothe the definition of this word, whatever 
mystery we may throw around it, no matter how 
hypocrisy and inconsistency may prejudice the 
minds of the children of men, Christianity is noth- 
ing more or less than love put into everyday life. 
Some think Christianity is a belief in Christ. 
Others say it is a code of ethics for the regulation 
of our conduct. But it is merely the teaching 
of Christ. This constitutes but one lesson — the 



36 THE GOSPEL ACCORDING TO JESUS. 

lesson of love. What we call the system of Chris- 
tianity is very simple. Ministers, with misguided 
zeal and with innocent ignorance, surround religion 
with much mystery, which only exists in their own 
simple brains. Many of the doctrines that are held 
sacred by orthodox churches are not generally ac- 
cepted, merely because they are the result of the 
superstitions of other nations and times. Religion is 
presented as contrary to reason and common sense, 
which is a direct insult to Almighty God. To 
think that he has endowed us with reason and 
common sense, and then ask us to accept a religion 
that is contrary to these principles, is making God 
unjust and tyrannical. No wonder we have skep- 
tics and even infidels, when such unreasonable 
superstitions are advocated in the age of enlight- 
enment. The religion of Jesus Christ is simple 
and comprehensive. There are no mysteries in it 
except what ignorant and superstitious people will 
place there. 

The mission of Jesus. Jesus Christ comes to us 
as the Savior of mankind. The very name implies 
his mission. Jesus Christ — the Anointed Savior. 
All those who came in the name of Jehovah on 
a special and exalted mission were consecrated 
to the service by anointing. And thus the impor- 
tance of his mission was implied when he was 
called the "Anointed." The name of Jesus means 



PRINCIPLES OF CHRISTIANITY. 37 

much, and was not bestowed upon him without 
a reason. The name gives us in a few words 
the object and design of salvation. In Matthew 
1: 2i, we read that the proclaiming angel said unto 
Joseph, " Thou shalt call his name Jesus." Why? 
Then listen attentively to the reason: "For he 
shall save his people from their sins." What vol- 
umes of simplicity here ! We read much about 
"atonement," "salvation," "vicarious suffering," 
and I do not know how many more theological 
terms. When we have read all about these terms, 
we are more in the brush than when we com- 
menced to try to understand. Oh, the time and 
talent that has been wasted explaining — I hardly 
know what to call it, so I shall say — some people's 
ideas, for they are not the Lord's. Here the angel 
tells us what Jesus came for. He came to save 
the people from what ? Their sin. To accomplish 
this they must follow him — not only in his teach- 
ing, but in his example. Little by little, step by 
step, he leads us through all the experiences of life 
into the world beyond. His teaching is not merely 
a system of worship to be followed ; but a system 
of living to be lived out. The world is steeped in 
sin, he came to cure it, if we do but allow him to 
teach us. 

The Ten Commandments. But let us go back, so 
that we may understand Christianity. When the 



38 THE GOSPEL ACCORDING TO JESUS. 

people of Israel left the bondage of Egypt, and 
were fairly launched in the wilderness, under the 
leadership of Moses, acknowledging no master nor 
king but God, He gave them a code of laws for 
their guidance. These laws are generally called 
the " Ten Commandments." Did you ever analyze 
them? See how easily they divide themselves into 
two great divisions — our duty to God, and our 
duty to man. The first four contain our duty to 
God, the remaining six our duty to each other. 
When Jesus came on earth he did not come to de- 
stroy the law and the prophets, but to fulfill. See 
how grandly he did this. The Jews accused him 
of trying to kill the old law, but they were blinded 
by hatred and prejudice. He showed them that 
his interpretation of the law was the only true one. 
The Ten Commandments are as much in force to- 
day as the} 7 " ever were. They are the laws of 
heaven. Jesus came to show us how they could be 
kept. Read his Sermon on the Mount. Hear how 
he tells us that love is to be the great motive power 
of all our actions. 

Love, not duty, the proper motive. The Jews were 
led by a kind of sentimental, stern duty. Jesus tells 
us that love, not duty, is to be the power that will 
enable us to obey God. He came to save his peo- 
ple from their sin. Sin was the leprosy with which 
the human family was stricken. Jesus held up the 



PRINCIPLES OF CHRISTIANITY. 39 

antidote, "As Moses lifted up the serpent in the 
wilderness, so uinst the Son of man be lifted up." 
Yes, lift up the Son of man. Lift up his teaching. 
It contains the only antidote for the great sin- 
poison. It is the law of love. That is how we 
can lift up Jesus — by lifting up his Gospel of love. 
Love the great antidote. "Love," says the apos- 
tle, "is the fulfilling of the law." Of course it is. 
Get a man full of love, and you get him full of 
obedience and religion and salvation. Heaven is 
full of love, Jesus is the connection. Then if w T e 
must get full, let us hold on to Jesus and be filled 
with the heavenly gift. Jesus said in answer to 
a question, " Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with 
all thy strength, and with all thy mind; and thy 
neighbor as thyself." Then he adds, " This is the 
law and the prophets." If a man is filled with 
love to God — if he loves him with all his heart, 
and soul, and strength, there is no fear but that he 
will worship him truly and completely. So if a 
man loves his fellow-man, there is no fear that 
he will steal from him, or that he will abuse him, 
or injure him in any way. To keep from abusing 
and deceiving him he must love him. So then 
love to God and man is the way to do our duty 
to them. Thus love becomes the fulfilling of the 
law. 



40 THE GOSPEL ACCORDING TO JESUS. 

Why love is the greatest. Again, love is the 
greatest of all virtues : " Now abideth faith, hope, 
charity, these three; but the greatest of these 
is charity." Why is love the greatest? It will 
accomplish most. See how much love accom- 
plished in the world's redemption! "God so loved 
the world that he gave his only begotten Son." 
Then, again, faith is only necessary for this life. 
Faith gives us that sight with which we can pene- 
trate beyond this life. But in eternity we shall not 
need it, as we shall then be able to see what we have 
believed in. This, too, is the way with hope. Hope 
is the sunshine of our lives, giving us light to cross 
over the dark rivers of despondency. But in eter- 
nity hope is not needed. It will give way to the 
reality. But love will live forever. It will span 
over the gulf with us. The grace of love will 
never die. Thus it is the greatest, not only be- 
cause of the power there is in it, but because it 
will live forever. It is infinite and eternal. Re- 
member God is love. As long as God lives, so 
long will love exist. They are inseparable. 

The church known by her love. Again, love is the 
distinguishing mark of the Christian. " By this 
shall all men know that ye are my disciples, if ye 
have love one to another." The greatest hypo- 
crite can pretend to pray, and can don a religious 
garb, but he cannot pretend to love. Love and 



PRINCIPLES OF CHRISTIANITY. 41 

hatred will show themselves in a thousand little 
ways. Every word, every movement of the body, 
everv look, will manifest either love or hatred. It 
will break out a hundred times a day unbidden. 
The reason Jesus condemned the Pharisees was 
not because he condemned their doctrine, but be- 
cause they killed or made of none effect the com- 
mandments of God by their tradition. The com- 
mandment of Grod was to love. Their traditions 
taught them to act unkindly to all who did not be- 
lieve as they did. So they made love of none 
effect. Thus Christianity is love. Love must 
reign in the church. People must behold it, and 
beholding, they will admire. It is the great mag- 
net that will draw the nations to Jesus. The 
world is love-sick — it is pining for more love. 
There is so much selfishness and ingratitude in the 
world that souls get weary. So let us throw wide 
open the doors of the church. Let the light of 
love go far out into the world, so that it may be 
a kindly beacon light to the weary sailor, tossed on 
the tempestuous billows of life, anxious to anchor 
his bark safely within the vale of eternal bliss. 
Let your light so shine out, brethren. Trim your 
lamps, fill them up with divine grace, and then let 
them burn for Jesus and mankind. 



CHAPTER IV. 

THE FRUITS OF CHRISTIANITY. 

An immutable law — What morality is — It is the creation of man — 
It is a prominent feature of Christianity— The controlling 
principle in man — How to recognize the true church — Selfish- 
ness not found in the true church — The church not for "fairs," 
etc. — How it becomes a "house of merchandise," and a "den 
of thieves" — Where shall we draw the line? — Is dancing 
wrong? — Where to draw the line. 

"■Wnerefore by their fruits ye shall know them.' 1 '' Matt. 7: 20. 

An immutable law. This is one of the immuta- 
ble laws of God. We estimate the value of things 
as they add to our comfort or wealth. In the veg- 
etable kingdom a tree or plant is valuable as it 
answers the purpose for which it was obtained. In 
the animal kingdom, the value of a beast is esti- 
mated in accordance with his usefulness. So, even, 
in the human being, the true value of man is not 
his appearance or position, but the benefit he is to 
his fellow-creatures and the world in general. So 
Jesus lays down the principle, that a man is to be 
judged by the actions of his life. These are the 
scales in which he will always be weighed. We 
judge each other according to this rule. It is the 
law which will regulate the decision of the world. 

42 



FRUITS OF CHRISTIANITY. 43 

And in the Bible we are told that God will also 
judge us by our actions. 

What morality is. Moral character is man's only 
real property. Man has really nothing that he can 
call his own, but this. His wealth, land, or other 
property, is only his in an inferior sense. His ex- 
istence is not his own. His whole being belongs to 
God. "All souls are mine," saith the Lord. But 
character is the product of man's free and inde- 
pendent agency, and is peculiarly his own — he is 
the creator of it. We have often heard morality 
denounced by ignorant, thoughtless men from the 
pulpit. Morality is one of the objects of Christian- 
ity. We must recognize it in its proper place, and 
at its proper value. Morality without Christianity 
lacks power and vitality. Christianity without 
morality is a fraud and a lie. Better have mor- 
ality without Christianity than not have it at all. 

It is the creation of man. Moral character is 
the only measure of man's real worth. Sometimes 
men are considered great according to the power of 
their genius, the extent of their attainments, the 
amount of their social influence, or the magnitude 
of their secular possessions. But in the sight of 
God a man is great or otherwise according to the 
texture and quality of his moral character. If 
that character is after the great example of Jesus, 
pure, and full of practical sympathy, though ha- 



44 THE GOSPEL ACCORDING TO JESUS. 

may have to struggle with poverty, and be clad in 
rags, and have only a hut for his dwelling, yet in 
the sight of God he is great, angels will be his 
willing servants, and Jesus will call him brother, 
and God will welcome him among his favored chil- 
dren. 

It is a prominent feature of Christianity. This 
moral character is the only possession he will bear 
with him to the other world. Earthly possessions, 
home, friends, and even our own bodies, we will 
leave this side ot eternity, but moral character we 
will carry with us. Our character is the source 
whence springs our eternal weal or woe. The 
germ of paradise, or the fuel of hell, is enwrapped 
in every character. We must allow character to 
have its proper place in the arrangement of things. 
The Roman Church is blamed for laying too much 
stress on good works. But does not the whole 
world admire charity and sacrifice, no matter by 
whom they are practiced? But is it not a fact 
that the Protestant churches lay too little stress on 
good works? We hear much in the churches 
about grace, and faith, and hope, and religion, but 
very seldom are good works mentioned. Charity 
and sacrifice are talked about as if they were dis- 
tinctly separate from religion. Indeed sometimes 
they are mentioned as if they were antagonistic to 
the religion of Jesus. So much is this the case 



FRUITS OF CHRISTIANITY. 45 

that many of the churches are barren of practical 
religion, and people act as if Christianity consisted 
of nothing else than ceremony and form. Yet, 
the greatest sermon ever preached on earth — that 
from which the basis of this chapter is taken, con- 
sisted of nothing but moral teaching. 

The controlling principle in man. The heart con- 
trols the man. There is a principle in man which 
governs his actions, The allusion to the thorns, 
and grapes, and figs, and the " corrupt tree," and 
the "good tree," in the mountain sermon, justifies 
us in concluding that what the governing instinct 
is to a brute, and what the vital sap is to a tree, the 
disposition of the heart is to the man. It is out of 
the heart the issues of his life proceed. The un- 
derlying element of character, like the principle of 
life in all its forms, assimilates everything to itself, 
turns everything into its own essence. Life in the 
tree turns everything it appropriates into tree. Life 
in the animal turns everything into animal. The 
rose transmits all into rose, and the vine all things 
into vine. The wolf all things into wolf, and the 
man all things into man. Now, the controlling 
disposition of man acts in this way. If this dis- 
position be sensual, it turns everything into sen- 
suality ; if it be selfish, it turns everything into 
avarice; if it be religious, it turns everything into 
religion. So a man, truly a follower of Jesus, will 



46 THE GOSPEL ACCORDING TO JESUS. 

use every opportunity and privilege for the good of 
mankind. Jesus came to benefit mankind. He 
came to bring a blessing on earth — yea, and the 
earth was blessed. He taught that religion was 
divided into two great parts — love to God, love 
to man. He showed his love to God by loving his 
fellow-men. Love is the fruit of religion. Love 
performs only good actions. So the church organ- 
ized to carry on the work of Jesus, is to bless man- 
kind. If it does not do this, it is a failure. So 
every individual is expected to yield some of this 
divine fruit. This fruit consists of the actions of 
the life. 

How to recognize the true church. Looking around 
us to-day at the diversity of opinions concerning 
religion and the Bible, it is enough to bewilder 
a poor earnest seeker after truth. One says, " We 
alone are right." Another, pointing with pride to 
his church, says, " Look at our prosperity, is not 
that enough to convince you?" And so we look 
from one to another, and are astonished. All claim 
allegiance to the same God, and profess to believe 
in the same Bible, and yet how different. Then to 
quiet all our doubts and fears the Lord says, " By 
their fruits ye shall know them." Ah! then here 
is the test. Here is a criterion by which we can 
all come to a definite conclusion. We have but to 
notice and weigh the actions. W r e believe that the 



FRUITS OF CHRISTIANITY. 47 

principal object of the church is to worship God 
and benefit mankind. Therefore whatever is not 
directly or indirectly in either of these two chan- 
nels is not right. 

Selfishness not found in the true church, At one 
time the Lord entered the temple and found it used 
by merchants and traders for the carrying on of 
their business. He not only denounced them, but 
violently expelled those intruders from the sacred 
place, saying, "My house shall be called a house of 
prayer, but ye have made it a den of thieves." In 
another place it says, "But ye have made it a 
hcuse of merchandise." How often are the privi- 
leges of the church abused ! The church should be 
a divine and necessary school to educate, purify and 
perfect our social natures. Here the affections of 
the soul are drawn out by the sublimest influences 
of God upon the mind. Man should lose all proud 
ideas of external distinction here, and feel that he 
stands on the same common basis as the poorest 
man that walks the globe. Man requires the 
strong influences of religion to take him out of the 
narrow circle of his own individual interests, to 
break clown those barriers of selfhood that shut 
the soul up in itself, and to bring him out into the 
great sphere of universal interests. Then, when 
we see men and women, so puffed up by too great 
an opinion of themselves, that they cannot treat 



48 THE GOSPEL ACCORDING TO JESUS. 

their fellows with respect, or even condescension, it 
is the wrong kind of fruit. The church is not to 
be the receptacle for selfishness, conceit, or pride. 
The church not for u fairs" etc. Then, again, the 
church is a place for the exercise of piety and phil- 
anthropy. The temple of God is a house of prayer. 
The spirit of prayer is the realization of the creat- 
ure's dependence upon his Creator. What Christ 
did in the temple, we may rest assured is right to 
be clone within its sacred precincts. Jesus healed 
the sick there. It is a place not merely for the 
cultivation of the spirit of prayer, but for the cul- 
tivation of true benevolence. It is as religious to 
feed the hungry, clothe the naked, and heal the 
wounded in the temple, as it is to pray. But the 
Lord found people using the sacred place for mer- 
cenary purposes. They bought and sold and bar- 
tered. The people needed these things for the 
services of the temple. And if such would be per- 
mitted at all, surely it would be permitted now. 
But no, the Lord condemned it severely. What 
would the Lord say to some of the practices in 
many of our modern churches ? The sacred place 
is defiled by having "fairs," "bazaars," "socials," 
and we hardly know what, at these gatherings, 
questionable practices, such as gambling, asking- 
exorbitant prices for articles, and, in fact, turning 
the house of God, not only into a house of mer- 



FRUITS OF CHRISTIANITY. 49 

chandise, but into a den of thieves. These prac- 
tices ought to be condemned without mercy. 

How it becomes a "house of merchandise" and a 
u den of thieves." The church is desecrated when 
it is used as the means of temporal gain. Those 
sordid barterers that Christ denounced and ex- 
pelled did this. They made a trade of religion. 
What millions do the same even in Christendom 
to-day? Every man that makes religion an engine 
for political or secular ends; every minister who 
officiates for the sake of its temporal emoluments ; 
in fact, every individual who in any way connects 
himself with religion from selfish and secular con- 
siderations, commits a profanation identical in 
principle with that of those whom the Lord drove 
out of the temple. We often find that these ques- 
tionable practices carried on at church fairs and 
socials, are excused, because the object is either to 
pay the minister's salary, repair the church, or 
some other good thing. Therefore the object 
justifies the means What a fallacy! In nine 
cases out of ten, there is a rivalry between the 
churches. Some church has what another has not, 
so the inferior one is not going to be outdone. 
They either are too poor or too stingy to contribute 
the money outright, so a " fair " is planned. The 
devil is invited to help beat that other church 
around the corner. In either case it is wrong. No 



50 THE GOSPEL ACCORDING TO JESUS. 

church ought to have what it is too poor to buy. 
To covet what a richer church happens to have, and 
want it merely out of a spirit of rivalry, makes 
the sin all the greater. The practice of turning 
the house of God into a house of merchandise for 
the purpose of feeding the vanity is getting en- 
tirely too common, and needs to be denounced 
without mercy. That kind of fruit is not only 
bad, but rotten ; within it is death and pestilence. 
If all this was bad in the Lord's day, it is wrong 
in the year of grace, 1888. Age never makes a 
wrong right. 

Where shall we draw the line^ Where will you 
draw the line? is a great question. Where God 
has drawn it, is the surest reply. Religion has 
often suffered from its professed adherents. If 
there has been no conversion, the controlling prin- 
ciple is narrow, selfish, and carnal. Therefore the 
fruit of such a life must be bad. Gloomy counte- 
nances, sombre attire, and stern manners, have 
repelled the young, and given religion a bad odor. 
God made man to be happy. He has placed at his 
disposal the means to reach that happiness. Par- 
ents will say, "Our children must have recrea- 
tion." And the probability is, that they will dive 
into very questionable, if not sinful pleasures. 
Some people's views have changed considerably 
concerning certain pleasures ; but notwithstanding 



FRUITS OF CHRISTIANITY. 51 

the change of men's minds, the Bible with its 
truth remains unchanged. 

75 dancing wrong ^ How often are we asked if 
dancing is wrong. People will justify it by saying 
it is good exercise, that it gives grace to the move- 
ments, and so forth. But let us analyze. Why is 
dancing better exercise than running or washing ? 
For in many cases those who have a passion for 
dancing are not over-fond of making themselves 
useful at home. On the contrary, they are often 
found to be indolent, and sometimes rather unduti- 
ful. The atmosphere of a dance-room is not very 
conducive to industry and good training. Again, 
if it is merely to develop a good form, why do 
not members of the same sex dance together? 
There may be no harm sometimes in dancing, yet 
we know instances where it was the first step to 
ruin. It is not so much the mere act, but the 
principle that prompts it that must be taken into 
consideration. The same also may be said of card- 
paly ing, horse-racing, and kindred amusements. 
What minister would, after his discourse, ask the 
prayers of the congregation for this dance, or that 
game, or the other. race? Yet if there was noth- 
ing wrong in them, it would be right to ask the 
Lord's blessing. Our own better judgment and 
conscience would draw the line between religion 
and dancing. 



52 THE GOSPEL ACCORDING TO JESUS. 

Where to draw the line. Let us draw the line 
where journalists draw it. To increase the sale of 
newspapers, you will see some inconsistency of 
a minister flaunted in glaring headlines, — "Great 
Clerical Scandal," — "Preacher in Trouble," — 
"Hypocritical Professor of Religion." Worldly 
journalists condemn actions in professors of re- 
ligion that they themselves would indulge in with- 
out hesitation. People expect a great deal from 
those who profess to be Christians. 

Let us draw the line where the condemned felon 
in the cell and on the scaffold draws it. How 
often do we hear men, about to be launched into 
eternity from the scaffold, advise the young to 
beware of the dance and the card-table. They 
look back- and trace the beginning of their terrible 
career to one of these evils. Some say that we 
must not be too strict or too particular. To 
whom do we say this ? Surely not to the cashier 
while locking up the safe which contains our 
money. They cannot be too particular about that. 
We will not say it to the banker who holds our de- 
posits. We will not say it to our lawyer who is fill- 
ing out our title deeds. We will not say it to our 
physician about to prescribe for ourselves or our 
families. Let us then remember that the destiny 
of ourselves and our children is of vital import- 
ance. Let our recreations then be elevating. 



FRUITS OF CHRISTIANITY. 53 

Draw the line where it will be drawn in eternity. 
It is God's line. We dare not change it. Man 
makes lines, but they are imperfect and crooked. 
About some things we are very strict, about others 
we are very loose. Generally we are too strict 
about the more harmless things, and too loose 
about the more important. It is the old story 
of tithing mint, anise and cummin, while we reject 
mercy and love. Remember that we shall be 
judged by our fruit. Then let us do all in our 
power to produce that which is good. 



CHAPTER Y. 

CHRISTIAN GROWTH. 

God's laws are unchangeable — Man, the great exception — The 
kingdom of God is like a seed sown — The seed or the soil, 
in themselves, not promising — The ploughshare of repentance 
— The harrow of affliction — Cultivation and knowledge — In 
grace, revelation necessary — Transformation — The process is 
slow — Insignificant beginnings. 

"So is the kingdom of God, as if a man should cast seed into the ground." Mark 4 : 26. 

God's laws are unchangeable. We see them above 
us, beneath us, and around us. The same law that 
governs the stars and planets in their revolutions, 
governs the nations of earth in their complex vari- 
ations and repetitions of historical facts. The same 
law that governs and follows the seed when it is 
cast into the ground, and causes the germ of life to 
burst through its tiny shell, and spring up into 
a plant, and then bear fruit similar to that which 
was sown, governs the life and actions of man. 
We recognize the law of natural growth so readily. 
We have become acquainted with it, because it has 
been so often repeated. " Whatsoever a man sow- 
eth, that shall he also reap," is a divine law in the 
spiritual as well as the natural world. When we 
sow turnip seed, we do not expect radishes. When 

54 



CHRISTIAN GROWTH. 55 

we plant apple trees, we do not expect tomatoes 
or watermelons, but apples. When we sow barley 
we expect barley, and not oats. So it is in the 
spiritual world. When we sow love, we reap love. 
When we sow hate, we reap hate. Love and hate 
in their turn invariably produce love and hate. 

Man, the great exception. We said that whatso- 
ever is sown will be reaped. We recognize the 
truthfulness of this assertion in nature. But in 
the whole realm of nature and grace, there is one 
exception to this general rule, and that is — man. 
By looking around us we behold the bounties of 
nature — the great blessings that are bestowed 
upon us by the great power that controls "nature" 
— nature's God. For all the great blessings of 
nature that are bestowed upon us, what does man 
give in return ? Then when we open the pages of 
history, and behold the foot-prints of God every- 
where, what has he received in return? No matter 
whether we look into the realm of nature, history, 
or religion, we see only love, love, love everywhere, 
from the great Creator and Benefactor, and what a 
poor harvest is the result of so much love-sowing! 
But let us carry out the similitude. 

The kingdom of God is like a seed soivn. This 
is reiterated through four parables. What happens 
when a seed is sown ? By the mysterious processes 
of nature, the secret of which no scientific investi- 



56 THE GOSPEL ACCORDING TO JESUS. 

gations are able to reveal, the seed gathers out of 
the mineral earth matters and juices, and trans- 
forms them into vegetable tissues. It converts the 
dead into the living. It converts the clay and 
loam, here into wheat, there into barley, now into 
apples, and now into peaches. The meadow be- 
comes a home of chirping insects, a city, of life; 
the vale becomes a forest, a nesting place for birds > 
The transformation and growth of a seed is more 
wonderful than that which occurred, when, at a 
word, Christ changed water into wine. It is like 
that which took place when God said, u Let there 
be light," and light was; and when a new world 
sprang up at his command out of chaos. The 
transformation is radical ; it is a change of nature, 
of form, of substance. 

The seed or the soil, in themselves, not promising. 
Let us pick up the seed and examine it. There is 
nothing in the seed that we can expect such a revo- 
lution. Look, too, at the soil. Gather your hands 
full, examine it. And in the soil we see nothing 
that would cause us to look forward to such a 
result. It is but a seed ! It is but soil — common 
earth! And there is nothing in either to give 
promise or prophecy of the future revelation. 

So when we go back and look at the seed of 
Christianity, surely looking at it from a carnal 
standpoint, there was nothing that would give 



CHRISTIAN GROWTH. 57 

promise of the great results that have flooded 
the world. The prophecy of Isaiah expresses the 
unpromising outlook from the Savior's social po- 
sition and surrounding: "For he shall grow up 
before him as a tender plant, and as a root out 
of dry ground: he hath no form nor comeliness; 
and when we shall see him, there is no beauty that 
we should desire him." This was so literally ful- 
filled. When we remember Jesus as the son of a 
humble carpenter, of one of the most despised vil- 
lages of poor down-trodden Palestine ; when we 
see him roaming through the land of the Jews, 
with his twelve obscure, illiterate, bronzed, hard- 
fisted sons of toil as his only companions, homeless 
and poor, we cannot but realize the insignificance 
of his birth, position, and influence viewed from 
a worldly point of view. We should not forget his 
accusation, suffering, and disgraceful death — the 
death of a criminal-slave; and what a bearing 
this has in establishing the truthfulness of the 
prophecy. The destiny of the whole structure of 
Christianity, left in the hands of eleven unlettered 
men. Surely there was nothing in this seed to 
give promise or prophecy of the ultimate grand 
result. Neither, indeed, could we expect much 
from the soil into which the seed was cast. The 
self-righteous, vindictive, and jealous- hearted Phar- 
isees, the cruel prejudices of the Jew, the proud, „ 



58 THE GOSPEL ACCORDING TO JESUS. 

contemptuous Roman, the philosophic, conceited 
Greek, and the general opposition of all the hea- 
then idolaters, was such that there seemed little 
hope for the simple truth of Christianity. 

The plowshare of repentance. The kingdom of 
heaven is a growth. This is a law of God every- 
where. Wherever there is life there is growth. 
And if we want to comprehend the growth of grace 
in the heart, we must look into the great book of 
nature and from its pages read the answer to our 
question. The kingdom of God is within us. It is 
in the soul that we look for the growth of the seed. 
If any of us had a field overgrown with weeds, 
and we desired to cultivate it, and sow good, useful 
seed, what is the first thing we would do? We 
would get out the old plow and^go to work, not 
only to break up the soil, but to tear out the weeds 
by the roots and bury them. So is it with man. 
The heart of man is fertile soil. It is overgrown 
with weeds of sin. To sow the seed of the gospel 
in the midst of these weeds, and expect it to grow 
and yield, would be as unprofitable as if we were to 
sow wheat in a weedy field. So the plowshare of 
repentance must tear up the heart, the weeds must 
be rooted out and buried. How beautifully £his 
harmonizes with the means of grace that he has 
provided! We not only repent; but the old man, 
the man of sin must be buried — buried with him 



CHRISTIAN GROWTH. 59 

in baptism. So we must have a rite that typifies 
this. The Lord thus teaches us eternal truths 
through these homely figures. 

The harrow of affliction. Then after the heart is 
torn up by the plowshare of repentance, the soil is 
so hard and lumpy, that it needs the harrow. So 
God often sends the harrow of affliction to pulver- 
ize the heart, and bring it to the condition which is 
best fitted for the development and growth of the 
seed. 

Cultivation and knowledge. The next thing needed 
is cultivation. This is another of God's laws. 
Good, useful plants and trees need careful cultiva- 
tion to give them the proper development. Weeds 
need no cultivation. All that is necessary to their 
growth is to be left alone. So it is with the soul. 
The soil of the heart needs cultivating to make the 
seed successful and the harvest sure. How perse- 
veringly and constantly does the good farmer 
watch the growing crops, keeping down the weeds, 
working and coaxing the young plants to spring up 
and yield ! Thus it is in the realm of grace. The 
weeds of sin need no cultivation. All that is nec- 
essary to their growth is to be allowed to grow 
without molestation. Sin will soon develop amidst 
spiritual inactivity. But the good seed needs con- 
stant care to develop. 



60 THE GOSPEL ACCORDING TO JESUS. 

There are laws and rules of cultivation. A viola- 
tion of these laws places the crop in jeopardy. The 
more closely these laws are adhered to, the better 
and the surer the success. God did not reveal to 
man the laws of cultivation, because God has so 
created man, with intelligence, ambition, and a 
constant thirst for knowledge and advancement, 
that experience would develop these laws as neces- 
sity would require. So has it proven to be. As 
man has multiplied, and his wants become more 
pressing and varied, he has delved into the depths 
of science, so that he has been able to meet 
every emergency. No sooner is a want felt in 
the great struggle of humanity than a new dis- 
covery or invention brings to light the very thing 
needed. 

In grace, revelation necessary. But in the realm 
of grace it is different. Man with his carnal heart, 
and sinful propensities, and selfish disposition, 
would never be able to bring to light a plan of 
salvation with its means of grace. Man's power to 
invent and explore has a limit. It cannot fathom 
infinity. As the spiritual and infinite is beyond 
the reach of man, nothing but a direct revelation 
of God would give us light to cultivate this good 
seed so that there may be a growth and a sub- 
sequent harvest. 



CHRISTIAN GROWTH. 61 

Transformation. Again, another lesson we may 
learn from this common illustration. The growth 
is accomplished by a process of transformation. 
The plant as soon as it sprouts from the seed, and 
begins to hold its head out above the soil, and 
breathe a new atmosphere, is no more the seed 
than the oak is the acorn, or the chicken is the 
egg. It is indeed completely new, and may be 
a true sample of evolution — the only true evo- 
lution that is beyond all doubt and question. The 
plant is a new form in the existence of the seed. 
So after the seed of truth has been firmly sown in 
the heart, and the young plant begins to live in 
a new atmosphere, it is a complete transformation. 
In scriptural language the bursting of the seed of 
truth and springing up into active growth, is called 
the " new birth." The man is truly "born again." 
There is quite a distinction made between the old 
man and the new man. Living a new life, breath- 
ing a new atmosphere, and reaching and pointing 
heavenward, is a true picture of a converted soul. 

The transformation or metamorphosis, as it is 
literally, the latter being merely the Greek word, 
is complete, and is caused by the Lord Jesus enter- 
ing into the being of man. Thus he transforms 
man into himself. It is the seed in the soil which 
is the hope of its glory. The essence of the soil 
enters into the seed and the plant, giving it the 



62 THE GOSPEL ACCORDING TO JESUS. 

necessary nourishment. So, also, it is Christ in the 
heart which is the hope of its glory. 

The transformation of earthly love illustrates 
this transformation of the divine love. The bride 
and the husband act and react on each other, and 
grow into likeness of soul through loving sympa- 
thy. By constant and close communion of thoughts 
and purposes, they become alike in their aspira- 
tions, their tastes and fancies become similar, and 
they are truly one in the strictest sense of the 
word. The husband transplants his peculiarities 
into the nature of the bride. So, too, are the feel- 
ings and the sentiments of the bride implanted 
into the life of the husband. The mother plants 
the seed of her courage or cowardice or honesty or 
dishonesty in the child, and reproduces herself in 
him. Take the babe and place it in the arms of a 
besotted, brutal, criminal mother. Let the little 
one inhale the fumes of intoxication, and let the 
first words that meet the tender ear be profanity, 
and the child will grow up with the seed of vice 
sown in the heart, which eventually develops and 
ripens into that kind of fruit which is the curse of 
humanity. But on the other hand, let it be cradled 
in the lap of piety, inhaling religious instruction at 
every breath, lullabied with the grand gospel songs 
that echo through the memory of all subsequent 
life, and the little one's first lisping is the offering 



CHRISTIAN GROWTH. 63 

of a prayer at a mother's knee. Such seed tender- 
ly sown in the young heart develops into a tree 
bearing the glorious fruits of love and good works. 

The coward on the battle-field puts panic in the 
whole line, while the hero puts himself into the 
heart of his panic-stricken comrades, and changes 
cowards into heroes, and the rout into victory. 
Thus the example and spirit of one influences the 
hearts and conduct of those who are drawn toward 
him by love. Jesus, by his life- teaching and spirit, 
inspires those who look to him for help and guid- 
ance. His influence, life, and teaching, are ever 
present, and while we delight in these, and our 
spirit imbibes his spirit, we become more and more 
like him. In accordance with our desire for com- 
munion with him, our lives are influenced, and we 
become transplanted into his nature. Jesus is the 
divine seed dropped in the dead soil. Whatever 
community he enters he transforms. He makes it 
Christian. He evolves out of pagan Saxons — 
murdering, drinking, and roistering, — the Anglo- 
Saxon race, whose virtues find their play hence- 
forth in taming the wilderness of a new world. 

The process is slow. The husbandman plants, 
he sleeps and rises, night and day, and goes his 
way; but the seed grows, and the harvest comes 
slowly but surely. We see that God also works in 
the realm of grace, and the crops are growing and 



64 THE GOSPEL ACCORDING TO JESUS. 

ripening for the great harvest. The time seems 
long to the impatient. Amid many trials and 
afflictions, we sigh for the coming of the lord. 
We wonder why the reign of love and peace is 
so long coming. We forget that the clay of glad- 
ness may come at any time for us. Before another 
day revolves around the Lord may come to some 
of us. 

We notice the difference between man working 
without God and with God. Let a man build 
a house, nature straightway sets to work to undo 
his building. Rust eats into the iron and decay 
into the wood, little by little, time ravages and 
destroys. But if a man plants seed into the soil, 
nature proceeds to complete his unfinished work. 
He sows a seed, and behold wheat ! He plants 
a cutting, and behold a tree! Such is the differ- 
ence of working alone and working with God. A 
man endeavors to carve out his own destiny, and 
build upon earthly foundation a home for him- 
self, and all earth and hell seem to threaten him 
and gain the victory. But the good seed is 
dropped into the heart, lies there, is a long time 
hidden, eventually sprouts, pushes forth the blade 
and ear, and finally the full corn. Not always at 
once, but after long delay. But it fails not. 

Insignificant beginnings. A seed is a small thing, 
and who can guess what may be the consumma- 



CHRISTIAN GROWTH. 65 

tion ! The seed may be mustard-seed, the least of 
all, the herb may be the greatest of herbs. 

What more insignificant beginning than the 
carpenter's son ! What greater consummation than 
this Christianity, which shelters us from oppres- 
sion, and from whose branches the songs of praise 
pour forth, filling the air with joy. 

What more insignificant beginning than the ob- 
scure monk, nailing, with trembling hand, his 
theses on the gate of the church at Wittenburg ! 
What greater consummation than the Reformation 
with its freedom in church and state, growing of 
itself beyond all possible conception of the monk, 
the sower. 

What so insignificant as a word, a mere puff of 
air, a wave of sound ; but what lives so immortal, 
so deathless an existence ! The temples of Egypt 
are in ruins, but the ten words which God spoke to 
Moses still live, because they were sown in human 
hearts. 

Of the temple of Herod, forty-three years in 
building, not one of the stones is left upon another; 
but the simple story that Christ told his peasant 
congregation of a husbandman going out to sow, 
will never die, and will never cease to gain wider 
and wider audience and influence till human hearts 
no longer need its inspiration. 



CHAPTER VI. 

WHAT CONSTITUTES CHRISTIAN BAPTISM. 

Baptism generally acknowledged by all sects — A poor soul con- 
verted — D sires to become a child of God — Meets an obstacle 
— Why is "baptizo" not translated? — What does it mean? — 
"Much water" a necessity — '"Both" went into the water — 
Every evidence has its weight — "Buried" in baptism — Immer- 
sion is baptism. 

"Go ye therefore, and teach all nations, baptizing them in the name of the Father, and 
of the Son, and of the Holy Ghost:'' Matt. 28: 19. 

Baptism generally acknowledged by all sects. All 
Christian denominations, with few exceptions, ac- 
knowledge baptism. All use, or pretend to use, 
the same formula, found in Matthew 28: 19. With 
all the existing shades of belief, it is almost im- 
possible to form a satisfactory opinion. No matter 
how much the different sects may vary from one 
another, each one advances truth that has, of 
course, a certain amount of plausibility in it, that 
entitles it to a hearing. The differences are so 
radical, that it seems almost an impossibility for all 
to be right. Then where shall we go to have the 
truth established beyond a doubt? They all seem 
equally earnest in the advocacy of their different 
forms. One advocates sprinkling, another pour- 
ing, and still another, immersion, as the true 

6ti 



WHAT CONSTITUTES CHRISTIAN BAPTISM. 67 

and only mode of baptism. And even the immer- 
sionists have a difference. While one class has 
but one action, another claims three actions to be 
the apostolic mode. Then, again, there are others 
who claim that no outward ordinances are neces- 
sary. In fact, they entirely cancel all rites and 
ceremonies in ordinances. Then the strangest 
thing in all this is, that all take the same book 
as their instructor in the religious life. 

We do not want to cross swords with any Chris- 
tian body that may differ with us. Neither do we 
desire to unchristianize those who do not observe 
the Christian rites just as w T e do. We are anxious 
to appear before the world in our proper light. 
Our great claim is that these ordinances were 
instituted for the purpose of benefiting the soul, 
and our present object is to bring out the design of 
these outward forms. Investigation is the only 
way by which we can arrive at the truth. We 
want no guide nor reference but the Bible. In it, 
we will obtain all the information and facts that 
will lead us to the mind of God. We claim no 
superior knowledge, but appeal merely to the com- 
mon sense of the people, presuming that they have 
an earnest desire to do the will of God. Our ob- 
ject is not to tear down, but rather to build up 
a structure that will stand the test of time and 
eternity. 



68 THE GOSPEL ACCORDING TO JESUS. 

A poor soul converted. Let us suppose, then, the 
case of one who is convicted of sin, and is anxious 
to enter the ark of safety, where the storms of 
eternity can never harm him. The person is not 
only convicted, but converted. That is, he is con- 
vinced that a worldly, selfish life is in direct op- 
position to the will of God, and having truly 
repented of former misdeeds, he is not only sorry 
for them, but he has received a sufficient amount 
of the spirit of holiness, to make him willing 
to leave the broad road of wrong-doing, and enter 
through the strait gate into the narrow way 
that leads to life eternal. This, of course, will 
bring about a complete change of life — this is true 
repentance. Repentance, in its simplest and most 
primitive definition, means nothing but a change of 
mind; but a change of mind so radical that a 
complete change of life is the result. 

Desires to become a child of God. This poor, 
earnest soul desires to become a child of Grod. 
Knowing that repentance, faith and baptism are 
necessary to salvation, he starts out to accomplish 
these. Repentance, we will suppose, has already 
been accomplished. He believes with all his heart 
in the Savior of mankind, and is anxious to become 
his true follower. Here, then, at the threshold of 
his Christian life, he meets an obstruction. When 
he comes to baptism, every one. has a different 



WHAT CONSTITUTES CHRISTIAN BAPTISM. 69 

opinion. The claims of each seem to be equally 
convincing, now what is the poor soul to do? 
There is only one course open to him, and that 
is, an appeal to the Bible. 

Meets an obstacle. In the first place, "baptize" 
is not an English word, that is, we never use it but 
in a religious sense. Then if we are unacquainted 
with the Greek, we are entirely at the mercy of 
the scholars. However, as they differ very ma- 
terially, we have no other course open to us than 
to appeal to the BIBLE itself. The word "bap- 
tize" is but the Greek word anglicized, that is, put 
into an English form. This word is never used in 
a common way like other words. We must keep 
in mind, that when Jesus lived, and the apostles 
wrote, Greek was the leading language of the civil- 
ized world. We must not forget this. The Lord 
Jesus Christ did not use language that was beyond 
the comprehension of the people to whom he 
talked. To do so would be unreasonable and the 
height of folly. Then taking for granted that the 
people understood the expressions he made use of, 
those that were ready and willing conformed to his 
commands. Surely one claiming to be the Son of 
God, and establishing that claim with the most 
astonishing miracles the world ever beheld — sure- 
ly such an one, denying and sacrificing himself 
as Jesus did, would not trifle with the feelings of 



70 THE GOSPEL ACCORDING TO JESUS. 

the human family, whom he came to save. We 
notice, also, how positive and emphatic he was in 
his assertions, and how explicit in the issue of his 
commands. Over and over again, he repeated the 
same requirements, threatening terrible woes upon 
the heedless and disobedient. Is it possible that 
such a person as the Bible represents the Lord 
Jesus Christ to be, would speak unmeaningly ? 
Not one word do we read that the matter of 
baptism is an optional one on the part of the 
applicant. The whole difficulty arising out of the 
differences of opinion concerning the meaning of 
the Greek word, would never have occurred had 
the word pam-ifr been translated. Words are the 
means by which we make ourselves understood. 
Therefore, when the Lord employed the words 
of the language in common use, they meant some- 
thing. Jesus in ushering in a new dispensation 
did not want to mystify. There surely was but 
one meaning to the word, or there would have been 
some disputations. But we hear of no divisions 
in the early church concerning the mode of bap- 
tism. They were a unit in those days. They 
understood the meaning of the word and so 
obeyed it. One of the plainest proofs that the 
people were united on the subject of baptism is, 
that it is spoken of in the briefest manner possible, 
as if the word itself was so plain that the people 



WHAT CONSTITUTES CHRISTIAN BAPTISM. 71 

needed no enlightenment as to how the ordinance 
of baptism was to be administered. Yet in the 
record of the church, during and immediately after 
the life of Jesus, we have certain expressions used 
that will lead us in the right way during our inves- 
tigation. 

Why is "baptizo" not translated? At the very 
beginning of our investigation, the question pre- 
sents itself, why did not the translators translate 
the word baptizo, as they did almost all other 
words? To answer this intelligently, we must 
appeal to some few facts connected with the history 
of the translation of the Bible. The Protestant 
Church had not long thrown off the Roman yoke. 
She was young, and weak, and consequently very 
timid. She still somewhat feared the power that 
had been such a terror to the people of the Middle 
Ages. When King James sanctioned the new 
translation, known as the "Authorized Version," 
he instructed the translators that certain "ecclesi- 
astical " words were not to be interfered with, but 
should be allowed to remain just as they were 
at the time. Unfortunately ''baptize" was one of 
these words the translators were instructed not 
to touch. 

What does it mean ? But to return to the person 
whom we were supposing to be in earnest search 
for the truth. We left him struggling amidst the 



72 THE GOSPEL ACCORDING TO JESUS. 

different practices of baptism b}^ the various bodies 
of Christians. He concludes to appeal to the Bible 
itself, and gather therefrom the true mode. As he 
reads the precious Word of God, he is impressed 
more and more with the emphasis laid on baptism. 
He reads Peter's sermon to the Jews at Pentecost, 
and when at the conclusion, the conscience-stricken 
thousands cried out, "Men and brethren, what shall 
we do? " he recognizes an exact picture of his own 
condition. How eagerly he reads the reply, " Re- 
pent, and be baptized every one of you in the 
name of Jesus Christ." Here, again, the word 
"baptize" comes to taunt him. His desire to 
arrive at the truth is greater than ever. 

" Much water 11 a necessity. The investigation is 
continued. In John 3: 23, he reads, "And John 
also was baptizing in Mnon near to Salim, because 
there was much water there. ' This is the first 
ray of light, and he feels encouraged. Here the 
student is told the reason of John's selecting iEnon 
as a place of baptism — because "there was much 
water there." The natural conclusion was, that 
"much water" was necessary to baptism. 

The applicant "in" the water. Then in the record 
of the baptism of Jesus, it is related in Matthew 
3 : 16, " And Jesus, when he was baptized, went up 
straightway out of the water: and lo, the heavens 
were opened unto him, and he saw the Spirit of 



WHAT CONSTITUTES CHRISTIAN BAPTISM. 73 

God descending like a dove, and lighting upon 
him." Here is another step in the attainment of 
the desired knowledge. Jesus, after the baptism, 
went up straightway out of the water. This, then, 
is sufficient proof that Jesus was in the water. 
The applicant was required to be in the water, 
to have the rite of baptism administered. 

"Both" ivent into the water. ' In the instance of 
the baptism of the eunuch, in Acts 8 : 38, it is told, 
" And he [Philip] commanded the chariot to stand 
still : and they went down both into the water, both 
Philip and the eunuch ; and he baptized him." Here 
is another step — the applicant and the adminis- 
trator were both in the water. " And he baptized 
him," however, does not give the particular mode as 
clearly as one would wish it to be given. But the 
word "baptize" is getting somewhat cornered. By 
this time strong impressions in favor of a partic- 
ular mode are fast being made upon the mind of 
the seeker after truth, and even these impressions 
come without effort and unbidden. 

Every evidence has its weight. With a strong sug- 
gestion in the mind, after reading these incidents 
of baptism, it was not so difficult to come to a con- 
clusion. The hard part of the work in leading the 
mind through the first steps toward a certain direc- 
tion, seems to have been accomplished. The re- 
mainder of the work was comparatively easy. It 



74 THE GOSPEL ACCORDING TO JESUS. 

required so little now, to make the matter a settled 
fact. Then there is evidence, which of itself would 
be useless and unconvincing, yet in connection with 
what has been found out is very corroborative. 
In all investigations, where it is desired to arrive 
at a certain fact, there is a kind of evidence that 
leads the mind to a certain stage, and then other 
testimony, which, of itself, would be useless and 
inappropriate, but which, beyond the stage the 
investigation had reached, is strongly corrobora- 
tive. 

"Buried" in baptism. To continue our investiga- 
tion, Paul says, in Romans 6: 3, 4, "Know ye not, 
that so many of us as were baptized into Jesus 
Christ were baptized into his death? Therefore 
we are buried with him by baptism into death." 
He says, also, in Colossians 2: 12, "Buried with 
him in baptism, wherein also ye are risen with 
him through the faith of the operation of God." 
This burial implies an overwhelming, a putting 
out of sight. So now by this illustration of Paul, 
without any difficulty, we conclude that immersion 
is the mode of baptism. This idea conflicts with 
no sentiment that has been uttered. And the more 
we investigate, the more corroborative evidence is 
brought to light. The repetition of the assertion, 
"buried with him in baptism," at once shows that 
the expression was not accidental. It rather im- 



WHAT CONSTITUTES CHRISTIAN BAPTISM. 75 

plies that its peculiar fitness to suit the mode and 
bring out some beautiful thought in connection 
with the rite, was so expressive, that it could be 
repeated. The repetition also implies emphasis. 
As we proceed and become acquainted with the 
design of baptism, we will find a fitness in the 
expression that will be appreciated. 

Immersion is baptism. Before we go further into 
our subject, we must not forget to notice that the 
fact that immersion is the primitive mode of bap- 
tism can be further substantiated by substituting 
the meaning for the word itself. Take, for in- 
stance, the expression found in the record of the 
baptism of the eunuch, "And he baptized him." 
What we assert in this respect, we say with all 
deference to the opinions of others, and we mean 
no disrespect to anyone. The cause of truth de- 
mands that all the evidence that can be brought to 
bear on the subject under hand, should be pro- 
duced. Let us, then, substitute "sprinkle" for 
"baptize" in the above assertion, and see how it 
sounds: " And he sprinkled Mm." This is an im- 
possibility. How can a man be sprinkled? We 
can sprinkle water or dust upon the man, but 
we cannot sprinkle the man — at least, unless he 
was ground to powder. Then let us try the word 
"pour": "And he poured him." Here is another 
impossibility. To pour a man, it would be neces- 



76 THE GOSPEL ACCORDING TO JESUS. 

sary to dissolve him in strong acids into a liquid. 
But as soon as we substitute the true meaning, the 
sentence is comprehensive: "And he immersed him" 
That is just what he did. We see no difficulty in 
grasping this. This, then, agrees with the idea 
of ''much water," and going "into" the water. 
Thus, little by little, by a fair, unprejudiced in- 
vestigation of the evidence, the truth will always 
be attained. 



CHAPTER VII. 

BAPTISM IS IMMERSION. 

Faith-and-practice worship — The baptism of the three thousand — 
The Pentecostal out-pouring of the Spirit — The baptism of 
Lydia — The Philippian jailer — An instance of gospel repent- 
ance — The plainness of apostolic preaching. 

"And there went out unto him all the land of Judaea, and they of Jerusalem, and were 
all baptized of him in the river oj Jordan, confessing their sins.'' , Mark 1: 5. 

Faith-and-practice worship. It is very difficult to 
account for the many views that exist concerning 
baptism. The majority of professing Christians 
cling very tenaciously to their particular way. 
Many strongly barricade all the avenues of ap- 
proach, and resist to the death, all attempts that 
may be made to storm their citadel of belief. Too 
many of us consider the teachings of our youth, 
and the particular faith which we have inherited 
from our good parents, as sacred — yea, so sacred 
are they, that to entertain the shadow of doubt 
would be the grossest sacrilege. So, often this 
strong adherence to a certain faith and practice 
actually becomes worship. We believe the will of 
God should control the actions of the church. We 
have been endowed with intellect, and all the privi- 
leges that are necessary to the full comprehension 

77 



78 THE GOSPEL ACCORDING TO JESUS. 

of our duties. To barricade the heart and the 
will, and the intelligence, against all evidence that 
may cause us to change our minds, is far from 
right. There is a feature of faith - and - practice 
worship that is really sinful, and begets narrowness 
and ostracism. There is a line beyond which there 
is danger. The will of Grod must be supreme, and 
we must bend intellect, heart, and soul, and all, to 
it. To bend the will of God to suit our ideas and 
preferences does not manifest a childlike spirit, 
which we are told the followers of Jesus must 
possess. 

Preponderance of evidence in favor of immersion. 
The preponderance of evidence, both biblical and 
otherwise, is largely in favor of immersion as 
the mode of Christian baptism. As already said 
in a previous chapter, when once the evidence has 
led the mind to the formation of an opinion, or 
only to lean in the direction of an opinion, then 
an abundance of evidence will loom up, which, 
of itself, would not be convincing, but, as corrob- 
orative evidence, has its weight. 

The baptism of the three thousand. We will notice, 
first, that wherever an instance of baptism is re- 
corded, the circumstances are such that they will 
not conflict with the idea of immersion. Neither, 
perhaps, may they conflict with the idea of sprink- 
ling or pouring ; but we shall see. We have already 



BAPTISM IS IMMERSION. 79 

noticed how immersion suits in the case of the 
eunuch*. But let us go back and begin at Pente- 
cost. In Acts 2: 41, we are told, "Then they that 
gladly received his word were baptized : and the 
same day there were added unto them about three 
thousand souls." It has been very boldly asserted 
that immersion under these circumstances would 
have been impossible. One ground of objection is 
that there would not have been water enough in the 
city of Jerusalem to permit of immersion. Then, 
again, it was considered that the time was too short 
for twelve persons to baptize so many; and others 
thought the actual physical effort was so great that 
the administrators would be prostrated before so 
large a number were baptized. But what a fallacy 
all this is! Not enough of water in Jerusalem? 
Here, during the year, the people congregated by 
tens of thousands, from all parts of the world, to 
"keep the feasts." Where did they obtain water to 
supply the persons and their beasts of burden on 
such occasions? In the Bible we read of the Pool 
of Bethesda, the King's Pool, the Upper Pool, the 
Old Pool, the Pool of Siloam. These pools are 
merely mentioned in the course of the narrative, 
as the circumstances demanded. But the Bible 
was not written with the idea of settling disputed 
questions, so we do not expect a complete catalogue 

*See pages 73 and 75. 



80 THE GOSPEL ACCORDING TO JESUS. 

of all the pools and cisterns in the metropolis. 
Josephus tells of a deep canal that ran through the 
city. Then, referring to the abundance of water in 
Judea, we read in Deuteronomy 8:7: "For the 
Lord thy God bringeth thee into a good land, a 
land of brooks of water, of fountains and depths 
that spring out of valleys and hills." The ruins 
of numerous cisterns and pools can be seen by the 
traveler to-day. Besides this, we are not given the 
details of the matter, so we do not know how and 
where it was done. The sermon was preached 
early in the morning, it being only the third hour 
of the day (Acts 2 : 15) ; and there was an abun- 
dance of time for them to go to the Jordan, which 
was only thirteen miles distant. Then, as to the 
fatigue to the administrators in the performance of 
this rite: this is but a strong argument in favor 
of trine immersion and the forward action. In the 
baptism of the applicant by a single, backward 
action, it requires much physical effort. By the 
forward action, there is little, or actually no effort, 
on the part of the administrator. The applicant 
kneels in % the water, and, while kneeling, the head 
is submerged three times, in the name of each 
person of the Trinity. Then, as to the argument' 
that it was impossible to baptize three thousand 
in one day, we must not forget that Peter had 
a great deal of help. There were at least twelve 



BAPTISM IS IMMERSION. 81 

of them, and probably a great many more. In 
Acts 1 : 15, we read that the number of disciples 
who were waiting for the fulfillment of the promise 
of Jesus, was one hundred and twenty, Now, if 
there were only twelve, this would make it about 
two hundred and fifty for each one to baptize. If 
there were one hundred and twenty, there were 
only twenty-five for each man. The record is silent 
as to how many administrators there were that day. 
One thing is certain, however, — it was done, and 
done satisfactorily. The late Dean Stanley, in his 
"Christian Institution," tells us that in the early 
church, thousands of pilgrims would flock to the 
Jordan, and, having provided themselves with 
baptismal robes, would plunge into the water and 
baptize themselves. Some one suggests that it 
may be possible that they did this at Pentecost. 
I was present one time when forty-two were bap- 
tized in so many minutes, i have frequently 
baptized five, six, eight, and ten, in a little less 
than that many minutes. So that these objec- 
tions as to time, lack of water, and so forth, are not 
unanswerable arguments. 

The Pentecostal outpouring of the Spirit. A com- 
mon and, at first sight, a formidable argument 
against immersion, is the incident of the out-pour- 
ing of the Holy Spirit at Pentecost. John the 
Baptist, during his brief ministry, prophesied con- 



82 THE GOSPEL ACCORDING TO JESUS. 

cerning Christ, " I indeed baptize you with water 
unto repentance : but he that cometh after me is 
mightier than I, whose shoes I am not worthy to 
bear: he shall baptize you with the Holy Ghost, 
and with fire" (Matt. 3: 11). This prophecy is 
considered by a great many to be identical with 
that of Joel 2: 28: "And it shall come to pass 
afterward, that I will pour out my spirit upon 
all flesh." Thus, according to their interpreta- 
tion, "pour" and "baptize" are synonyms. Then 
when they point to the fact as recorded in the 2d 
chapter of Acts, it places the subject beyond all 
doubt in their minds. But how radically do we 
differ ! What these good people will claim as an 
evidence that pouring is baptism, we claim as an 
evidence in favor of immersion. We will, for argu- 
ment's sake, admit that these prophecies are identi- 
cal, but we cannot admit that the two words are 
synonyms, although, in this instance, it is in favor 
of our view of the question. Acts 2 : 2, tells us that 
the Spirit was poured out until " it filled all the 
house" where they were sitting. This then sub- 
merged them, and so it turns out to be a clear case 
of immersion after all. 

The baptism of Lydia. This instance is recorded 
in the 16th chapter of the Acts. If we recognize a 
difficulty in arriving at the exact meaning of panrifa, 
then it would be a difficult task to decide whether 



BAPTISM IS IMMERSION. 83 

this was an instance of immersion, or otherwise ; 
but we still maintain that there is nothing here that 
conflicts with the idea of immersion. On the con- 
trary, the possibility of immersion is strengthened. 
In verse 13, the writer says, "And on the sabbath 
we went out of the city by a river side, where prayer 
was wont to be made ; and we sat down, and spake 
unto the women which resorted thither." A con- 
version by the river side, and an immediate baptism, 
seem reasonably to permit of the idea of immer- 
sion, or, at least, we find nothing here that places 
it beyond the pale of possibility. 

The Philippian jailer. The case of the Philip- 
pian jailer is represented by many ministers as an 
instance where baptism was immediately performed 
in the house, and the natural conclusion they draw 
from this is, that it was done by sprinkling or pour- 
ing, as immersion would have been impracticable in 
the house. Thus, no doubt, it may appear to many 
honest people, who carelessly read the record of 
the incident. But by a careful study of the cir- 
cumstance, we will see that at the time of the bap- 
tism, they were positively not in the house. The 
language is so precise that it removes every doubt 
on this subject. When the jailer sprang into the 
presence of Paul and Silas, and found they had not 
made their escape, he fell down before them, " and 
brought them out and said, Sirs, what must I do 
to be saved ? " (Acts 16 : 30.) 



84 THE GOSPEL ACCORDING TO JESUS. 

Taking them out of the jail, we naturally sup- 
pose he escorted them to his own residence, for in 
verse 32, it is asserted, " They spake unto him the 
word of the Lord, and to all that were in the house" 
Having brought them to his own house, where the 
sermon setting forth the duties of the followers of 
the Lord was preached, the jailer did not allow 
them to remain there. Paul's sermon must have 
been very plain and practical, because we find the 
jailer performing two very important duties. In- 
deed these duties are an epitome of the Christian 
religion. Herein we find a substantial illustration 
of the whole of God's law as interpreted by our 
Savior, when he said, " Thou shalt love the Lord 
thy God with all thy heart, and with all thy soul, 
and with all thy strength, and with all thy mind; 
and thy neighbor as thyself." For "he took them 
the same hour of the night, and washed their stripes; 
and was baptized, he and all his, straightway." He 
"took them " where there was water, and we cannot 

be considered verv radical when we assert that he 

1/ 

"took them" where there was an abundance of 
water; for the fact that he washed their wounds 
there seems to imply it. This fact of the jailer 
taking them out of the house for baptism is gener- 
ally overlooked. Whatever doubt may linger in 
the heart as to whether this is true, is at once 
silenced by the very next verse, where we read, 



BAPTISM IS IMMERSION. 85 

" And when he had brought them into his house, he set 
meat before them." He must have taken them out 
of the house, or there would have been no necessity 
for bringing them back to enjoy his hospitality. 

An instance of gospel repentance The two duties 
referred to are repentance and baptism. A few 
hours before this the jailer manifested a brutal 
spirit, when we find him administering a cruel 
punishment to the apostles — probably more so 
than was commanded by the magistrates. He 
bound them with chains and made their feet fast in 
the stocks, while he was merely commanded to 
keep them safely. No doubt this was in accord- 
ance with his heathen nature. But how rapidly 
and completely the scene changes! Now we see 
him tenderly bathing the wounds his cruelty had 
inflicted. This was restitution in a very substan- 
tial sense. He was now endeavoring to undo the 
harm he had done. While he could not cure the 
flesh-wounds immediately, the wounds his blows 
had inflicted on the heart were instantly healed by 
his kindness. Then baptism was administered. 
But notice that repentance and consequently resti- 
tution came first. Thus kindness and practical sym- 
pathy are the first fruits of the Christian religion. 
There is no better illustration of repentance to be 
found than in the conduct of this converted hea- 
then. The sermon of Paul must have been very 



86 THE GOSPEL ACCORDING TO JESUS. 

plain and pointed, or the result would not have been 
so complete and instantaneous. The submission to 
baptism was the expression of willingness to yield 
to the Lord's command. This is a very practical 
way of manifesting love and duty to God, for it 
is the Lord's way. Then, we may again call atten- 
tion to the hospitable spirit that was here shown so 
soon after conversion. These actions seal the sin- 
cerity of the convert beyond all doubt. 

The plainness of apostolic preaching. We wish to 
call attention to the preaching of Paul to the jailer, 
and of Philip to the eunuch. Both must have been 
very emphatic and plain about baptism. What- 
ever objection may be found in these modern times 
to those ministers who still preach the gospel of 
baptism, as well as that of faith and repentance, 
these are two precedents of great authority. In 
the case of Philip, as they came to a body of water 
at the close of his sermon, the eunuch said, " See, 
here is water; what doth hinder me to be bap- 
tized?" Then, in the case before us, as soon as 
the sermon was over, the no longer heathen, but now 
converted jailer, took the apostles to some water, 
and after showing that his repentance was of 
a true gospel type, by his complete change of 
heart and conduct, he was baptized. This, as well 
as the other instance, we can plainly see, does not 
conflict with the idea of immersion. 



CHAPTER VIII. 

INFANT BAPTISM. 

Households — A Sunday-school incident — Faith and repentance 
precede baptism — "Suffer little children to come unto me" — 
Not a saving ordinance — They are to "come." 

11 Suffer the little children to come unto me, and forbid them not: for of such is the 
kingdom of God.'" Mark 10 : 14. 

"Households ." In the discussion of the subject 
of baptism, we cannot consistently overlook infant 
baptism, which is so much practiced by the modern 
churches. There surely is not one positive instance 
of infant baptism in the whole of the Scriptures. 
The two instances recorded in the 16th chapter of 
Acts, which we have just noticed, is often used 
as evidence for the baptism of children. In the 
case of Lydia, it is so considered, because it is 
stated that she and her " household" were bap- 
tized. The same, too, is recorded of the jailer. 
As their whole " households " were baptized, it 
is presumed by all those who favor the baptism 
of children, that there must have been some in 
both families. x 

A Sunday-school incident. The argument I wish 
to introduce here may be best presented by re- 
lating a little incident. I once superintended a 

87 



85 THE GOSPEL ACCORDING TO JESUS. 

" Union" Sunday-school, where it was understood 
that no one should teach any sectarian views. One 
Sunday when the lesson happened to be on this 
chapter (Acts 16), I was listening to the classes 
recite, when I heard a good Pedobaptist brother 
teaching his class the necessity of infant baptism. 
In the review questions, I asked the school how 
many infants were in the "household" of Lydia. 
"We don't know," was the ready response. 
"Neither do I," was my reply. Then I asked how 
many infants were in the family of the jailer. 
Again, "We don't know," was the response. 
Then I said, "I do — there were none." By the 
way of explanation, I said that in the case of 
Lydia we were left in the dark ; but that this was 
not the case with the jailer. In verse 34, we 
are told that he "rejoiced, believing in God with 
all his house." Here was an instance where all the 
members of the family "believed" in the Lord. 
The process of belief was impossible to unconscious 
infants, whose undeveloped minds were incapable 
of exercising faith. Then, as an evidence for in- 
fant baptism, these instances fall to the ground. 

Faith and repentance precede baptism. Belief 
and repentance, according to the teaching of John 
the Baptist, Christ, and the apostles, must precede 
baptism. In no instance is this trinity of princi- 
ples separated. JNot one instance is there given 



INFANT BAPTISM. 



in the Scriptures that true Gospel baptism is valid 
without a previous change of heart, and a complete 
confidence in the Lord. The very fact that repent- 
ance and faith are necessary to baptism, rules out 
the baptism of babes. Baptism is a positive act 
of faith on the part of the convert. 

"Suffer the little children to come unto me." How 
often is this passage quoted as an authority for 
the baptism of infants. In my mind it is the 
strongest evidence against it. The passage reads 
"Suffer the little children to come unto me, and 
forbid them not : for of such is the kingdom of 
God." The first part of this quotation may do 
well enough, but the latter at once condemns it. 
Although, probably, this saying of Jesus was only 
intended to be applied to the immediate circum- 
stance which brought it forth; yet it has been 
given a wider and more general application. In 
this more general application, then, we will have 
to consider it, as it has been used as an authority 
for infant baptism. We are to suffer little children 
to come to him, and we are not to hinder them 
under any circumstances. Why? "For of such 
is the kingdom of God." If these are already in 
the "kingdom of God," which the words plainly 
imply, what good does the baptism do? Besides 
this, do we not, in reality, contradict the Lord's 
assertion, when we consider baptism essential to 



90 THE GOSPEL ACCORDING TO JESUS. 

the child's salvation, when he says positively, " of 
such is the kingdom of God"? Do we not, in one 
sense of the expression, " forbid them" when we 
say, although perhaps not wilfully, yet none the 
less positively, that they are not "of the kingdom 
of God" until baptism has been administered? 
These are questions that should be well considered. 
The Gospel of Jesus appeals to the heart and un- 
derstanding, and is only intended for those who are 
able to comprehend it, and grasp the principles to 
make them their standard of life. Baptism is the 
seal of our faith in God, and as we get into the 
consideration of its design, we will see how useless 
is the rite administered to innocent babes. 

Not a saving ordinance. Baptism, decidedly, is 
not a saving ordinance. This is not only contrary 
to the principles of the Gospel according to Jesus, 
but it is also a violation of the laws of reason and 
common sense. Reason and the gospel do not con- 
flict. If baptism is a saving ordinance, then the 
church, to do her whole duty, should go out and 
baptize all people whether they are willing or not. 
If it is a saving ordinance, then no matter what 
sins may be committed, the baptized will be saved. 
Man is turned into a machine. The preaching and 
general acceptance of this doctrine would be a 
license to all kinds of wickedness. We every- 
where see, by the teachings of Jesus, that the 



INFANT BAPTISM. 91 

gospel is an appeal to the finer and grander princi- 
ples of the heart, and is intended to lift man up 
until, in his attributes, he will be more God-like. 
The principle taught here of baptizing unwilling 
subjects is rather an imposition upon the revelation 
of God. 

They are " to come" When we read the passage 
over carefully, can we not see in it a new meaning, 
" Suffer little children to come unto me, and forbid 
them not: for of such is the kingdom of God"? 
Does not this refer to the innocent child, who is 
budding out into riper years, and verging on the 
age of comprehension ? When the children grow 
old enough to grasp at the teachings of Christianity, 
then we should, by all means, encourage them "to 
come " to the Savior, and enjoy the shelter and 
blessedness of religion. By no means should there 
be any obstacles thrown in the way to prevent them 
from so coming. In their guilelessness and inno- 
cence, they were "of the kingdom of heaven;" but 
now, as age creeps on them, and they battle with 
the temptations of life, they are in danger of 
going out of the "kingdom." Jesus wants them 
"to come " to him. Then we must not forbid them. 
The word "come" implies their ability to desire 
and choose. If it had reference to babes, would 
thev not rather be "brought" than come of their 
own accord? 



CHAPTER IX. 

WHAT DOES THE ORIGINAL WORD MEAN? 

The Greek word means immerse — It means immerse in the Old Tes- 
tament — When used metaphorically it means immerse — When 
really translated it means immerse — The Greek language very 
expressive— Pouring, sprinkling, and immersing in the Bible — 
Evidence of early Christian fathers. 

Search the scriptures. — John 5: 39. 

The Greek word means immerse. To corroborate 
what has already been said concerning baptism, it 
may be profitable to appeal to the original word 
itself, and the testimony of eminent scholars and 
theologians, and a reference to other evidence, 
which, perhaps, by itself, would not be considered 
very convincing. 

Parkhurst, in his lexicon, defines BcmriCo, "to dip, 
immerse, plunge in water." Greenleaf's lexicon 
translates it, "to submerge, immerse, sink; in the 
New Testament, to wash, perform ablution, to 
cleanse." Donegan renders the word, "to immerse 
repeatedly into a liquid, to submerge, to sink; also, 
to plunge, to cleanse, to wash." Stephanus gives 
the meaning of it, " to dip, immerse, as we immerse 
things for the purpose of coloring or washing, to 

92 



WHAT DOES THE ORIGINAL WORD MEAN? 93 

merge, submerge, to cover with water, to cleanse, 
to wash." Acller's German and English dictionary 
translates the anglicized baptize into the German 
word taufen, and then taufen is explained as mean- 
ing "to dip." But it is not necessary to multiply 
this kind of testimony, for no scholar would risk 
his reputation by contradicting this rendering of 
baptizo. 

Dean Stanley, a high dignitary of the Church of 
England, and one of the brightest scholars of the 
age, says in his Christian Institutions, "For the 
first thirteen centuries the almost universal prac- 
tice of baptism was that of which we read in the 
New Testament, and which is the very meaning of 
the word baptize — that those who were bap- 
tized were plunged, submerged, immersed into the 
water." 

It means immerse in the Old Testament. Wherever 
this word is used in the Old Testament it means 
immerse. In the Greek version of the Bible the 
term baptizo is found only twice. One of those 
places is II. Kings 5: 14, and is translated 
"dipped." The verse, which explains itself, reads 
thus: "Then went he down, and dipped himself 
seven times in Jordan, according to the saying of 
the man of God." The other place where we find 
the word, it is used metaphorically. Parkhurst says, 
in giving the meaning of this passage in Isaiah 



94 THE GOSPEL ACCORDING TO JESUS. 

21 : 4, in the original Greek, " Iniquity plungeth 
me." Our authorized version renders this passage, 
"My heart panted, tearfulness affrighted me." 
Parkhurst puts the metaphor within our compre- 
hension, and gives it, " Iniquity plungeth me," that 
is, into terror and distress. Thus the leading mean- 
ing of baptizo is not lost sight of. 

When used metaphorically it means immerse. Bap- 
tize is used in the New Testament in a figurative 
sense. These metaphorical uses of the word turn 
out to be testimony in favor of baptism being im- 
mersion. In Matthew 20: 22, we read, "And 
Jesus answered and said, Ye know not what ye ask. 
Are ye able to drink the cup that I shall drink of, 
and be baptized with the baptism that I am bap- 
tized with? " Thejn again, in Luke 12: 50, we are 
referred to the same sentiment of our Lord : " But 
I have a baptism to be baptized with ; and how am 
I straitened till it be accomplished ! " These, be- 
yond doubt, refer to his sufferings and death. The 
literal meaning of baptizo is not lost; but, on the 
contrary, is very prominent in this metaphorical 
application. Dr. Doddridge, an eminent authority, 
paraphrases this passage in Matthew thus : " Are 
ye able to drink of the bitter cup of which I am 
now about to drink so deep, and to be baptized 
with the baptism, and to be plunged into that sea 
of sufferings with which I am shortly to be bap- 



WHAT DOES THE ORIGINAL WORD MEAN? 95 

tized, and as it were overwhelmed for a time?" 
Here from the testimony of a Pedobaptist we 
are told how, even when used in a metaphorical 
sense, the literal meaning is held prominent. And 
on the passage from Luke he says, "I have indeed 
a most dreadful baptism to be baptized with, and 
know that I shall shortly be bathed, as it were, in 
blood, and plunged into the most overwhelming 
distress." Dr. Priestly comments on the same 
passage (Luke) as meaning, "I have a baptism to 
be baptized with ; alluding to his death, in which 
he was to be, as it were, plunged" Wesley also 
viewed the matter in the same light. Like Luther, 
he believed immersion was the orignal way, but 
that sprinkling would do. So also is the metaphori- 
cal meaning of the word when applied to the church 
receiving the Holy Spirit. The baptism with the 
Holy Spirit is a figurative expression of which the 
idea of immersion is the foundation. The figure is 
full of meaning. Whatever is immersed in a liquid 
is somewhat or completely impregnated or imbued 
with its virtue. So then when one is immersed 
with the Holy Spirit, he is imbued with the great 
principle the name implies. Just as when one is 
immersed in water the water clings to him, and he 
is spoken of as being wet. So when we are bap- 
tized with the Holy Spirit, the Holy Spirit clings 
to us. Thus the figure has an importance and 
strength. 



96 THE GOSPEL ACCORDING TO JESUS. 

When really translated it means " immerse.'''' There 
are places in the New Testament where the word 
is really translated. When this is the case it 
invariably means immersion. Take the passage of 
Luke 11 : 38, which reads, " And when the Pharisee 
saw it, he marvelled that he had not first washed 
before dinner." The word "washed ' translated is 
epanTiadv, and Wilson, in his Emphatic Diaglott, 
translates the verse, "And the Pharisee, noticing 
it, wondered that he did not first immerse before 
dinner." So also is it in Mark 7: 4, "And when 
they come from the market, except they wash, they 
eat not. And many other things there be, which 
they have received to hold, as the washing of cups 
and pots, brasen vessels, and of tables." Bap- 
tisontai and baptismous are the Greek words used in 
this verse. In the eighth verse of the same chap- 
ter, the same thing occurs. Thus it is seen 
wherever the word baptizo does not refer directly to 
the ordinance of Christian baptism, it is translated 
washed. 

The Greek language very expressive Throughout 
the whole scriptures, wherever a certain desire is ex- 
pressed there is a word to suit. The Greek language 
is rich in expression and variety, and especially 
is this so in words that are used in connection with 
the use of water. As long as we cling to the close 
meaning of the words there is no danger of getting 



WHAT DOES THE ORIGINAL WORD MEAN? 97 

confused. There is viicra, to wash as used in John 
13 : 5, 6 ; pavr%u, to sprinkle, found in Hebrew 9 : 
13; eicxeo), to pour, as in Acts 2: 17; #>£#«, to wet. as 
in Luke 7 : 38 ; n-tovu, to wash properly, as clothes, 
by plunging them in water, as used in Revelation 
7: 14; /o™, to wash the body, as in John 13: 10; 
p<mH<;u>, to dip, immerse or plunge in water, II. Kings 
5: 14; pam-a, to dip, plunge, immerse, John 13: 26. 
Now it is very easy to see that if Christ wanted to 
simplv imply that water should be sprinkled, he 
would have used the word rantizo. Had he wished 
to express the thought of wetting or moistening, 
brecho would have been used. Is it not reasonable 
for us to conclude that if Jesus intended to imply 
sprinkling or pouring as the mode of baptism, 
he would have passed by rantizo and ekclieo and use 
another word which means "to dip?" 

Pouring, sprinkling and immersing in the Bible. In 
the Bible, the Old Testament especially, the differ- 
ent commands for the application of liquids are 
very definite. For instance, in Leviticus 2: 1, the 
Israelites were plainly told, "And when any will 
offer a meat offering unto the Lord, his offering- 
shall be of fine flour; and he shall pour oil upon it, 
and put frankincense thereon." In Numbers 24: 
7, it is said, " He shall pour the water out of his 
buckets." So also in I. Kings 18: 33, we read: 
"And he put the wood in order, and cut the bul- 



y» THE GOSPEL ACCORDING TO JESUS. 

lock in pieces, and laid him on the wood, and said, 
Fill four barrels with water, and pour it on the 
burnt sacrifice, and on the wood." In Exodus 29 : 7, 
it is commanded, " Then shalt thou take the anoint- 
ing oil, and -pour it upon his head, and anoint him." 
Then in Numbers 8:7 it is said: "And thus shalt 
thou do unto them, to cleanse them : Sprinkle water 
of purifying upon them." In Leviticus 14 : 15, 16 we 
find three different kinds of applications definitely 
mentioned, "And the priest shall take some of the 
log of oil and pour it into the palm of his own left 
hand : and the priest shall dip his right finger in the 
oil that is in his left hand, and shall sprinkle of the 
oil with his finger seven times before the Lord." 
So we might also refer to many other passages, 
even in the New Testament, where these forms of 
application of liquids are plainly mentioned. In 
the face of all this then, how can we consistently 
believe that the plain Greek word baptize is mean- 
ingless or has several optional meanings? Beyond 
doubt the word has a definite meaning, and the 
Lord Jesus intended that the Christian ordinance 
termed "baptism," should be performed in accord- 
ance with the general meaning of the word. 

Evidence of early Christian fathers. During the 
apostolic age, and immediately after, we have 
abundance of evidence showing that Christian bap- 
tism was performed by immersion. In the epistle 



WHAT DOES THE ORIGINAL WORD MEAN? 99 

of Barnabas, whom many authors think to be the 
same Barnabas referred to by Paul, it is said, 
" Blessed are they who, putting their trust in Christ, 
descend into the water. We go down into the 
water full of sin and pollutions, but come up again 
bringing forth fruit, having in our hearts the fear 
and hope which is in Jesus by the Spirit." — Wake's 
Apostolic Fathers, p. 142. Again on page 211, 
Hermes is quoted as saying, " 1 have even now 
heard from certain teachers that there is no other 
repentance besides that of baptism, when we go 
down into the water and receive forgiveness of our 
sins; and after that we must sin no more, but 
live in purity." On page 258, he again says, 
"Now that seal is the water of baptism, into which 
men go down under the obligation unto death, but 
come appointed unto life." 

Now with all this array of evidence, and much 
more of the same kind that could be produced, we 
are naturally led to conclude that the word baptizo 
as uttered by the Lord had no other meaning than 
that of immersion. No matter from what source 
or in what direction we investigate we always 
arrive at the same conclusion. Before advancing 
to the next step of the form of baptism, it may be 
profitable to once more commence from another 
direction, and by following up the argument and 
evidence, strengthen the assertion that true Chris- 
tian baptism is immersion, and can only be truly 
carried out in immersion. 



CHAPTER X. 

TYPE AND ANTITYPE. 

The object of the Old Law — Sprinkling in the Bible — Pouring in 
the Bible — Is a type of the outpouring of the Holy Spirit — 
" Washing with water" in the Bible— Is typical of the washing 
of regeneration — Everything fulfille in Christ. 

"Thtn will I sprinkle clean ivater upon you, and ye shall be clean.'"— Ezekiel 36: 25. 

The object of the old law. Paul says "The law 
was our schoolmaster to bring us to Christ." By 
this we understand that through the ceremonies 
and laws, which God, through Moses, commanded 
and taught the old Jews, it was intended to open 
up the soul to receive the grand and higher princi- 
ples to be revealed and taught by Jesus. The 
mind and heart of man is susceptible to this kind 
of teaching. Time and experience have developed 
the fact that the understanding can be more easily 
reached through object lessons. This was the 
Lord's principal way of inculcating the divine truth 
into the hearts of his hearers. His parables are 
merely mental pictures drawn before the imagina- 
tion to illustrate the facts of salvation. Every 
ceremony in the Jewish law has its antitype in the 
new dispensation of Christ. Thus the law becomes 

100 



TYPE AND ANTITYPE. 101 

truly a schoolmaster to lead the soul into the green 
pastures of the gospel. The law and history of 
the Jews is a type of better things. The history 
of the Jews, as chronicled by Moses, is only the 
history of everv soul that leaves the bondage of 
sin for the freedom of the gospel. The terrible 
thralldom in Egypt, the coming forward of Moses 
as the great deliverer to lead the chosen people 
beyond the power of wicked Pharaoh, the exciting 
relation of the origin of the Passover, the crossing 
of the Red Sea, the march through the wilderness, 
the raining of the manna, the crossing of the Jor- 
dan, the entrance into Canaan, and every other 
incident in the experience of this people have a 
deep spiritual signification. So also have the rites 
and ceremonies as taught by Moses. While these 
ceremonies, to us, seem useless or shrouded in 
mystery, yet by looking at them as the means of 
opening the heart and mind to heavenly truths, 
they are a mine of riches and a store of wisdom. 
These ceremonies are types of the glad tidings of 
the gospel. Paul tells us, in Hebrews 10: li, that 
the law was a "shadow of good things to come." 
With respect to the Christian institution under 
consideration, it will be profitable to notice a few 
of the ceremonies under the Mosaic dispensation, 
and their very plain application to the spiritual, as 
revealed by Jesus Christ. This may open a vein 



102 THE GOSPEL ACCORDING TO JESUS. 

of thought that may result in a better comprehen- 
sion of the plan of salvation. 

Sprinkling in the Bible. As sprinkling has be- 
come a very important feature in Christian experi- 
ence, it would be well for us to look at it, in all its 
bearings and teachings in the Jewish dispensation, 
and endeavor to find its antitype and object in the 
gospel. The reason we thus select sprinkling, 
pouring and immersion in all their various appli- 
cations under the law of God in these olden times, 
is because they have deep signification in the salva- 
tion of the soul. 

(a) In the consecration of the priests. In Num- 
bers 8 : 7, the ceremony of setting apart the 
Levites for the special service of the Lord is un- 
folded to us, and Moses was thus commanded to 
"cleanse them;" "sprinkle water of purifying 
upon them, and let them shave all their flesh, and 
let them wash their clothes, and so make them- 
selves clean." Then again, in Exodus 29: 21, 
we find quite a different and a very emphatic cere- 
mony in the consecration of Aaron and his sons, 
which, no doubt, was on account of the more 
exalted importance of the office and work ex- 
pected of them. It reads: "And thou shalt 
take of the blood that is upon the altar, and 
of the anointing oil, and sprinkle it upon Aaron, 
and upon his garments, and upon his sons, and upon 



TYPE AND ANTITYPE. 103 

the garments of his sons with him : and he shall 
be hallowed, and his garments, and his. sons, and 
his sons' garments with him." Here are two in- 
stances of sprinkling, one of the water of purifying, 
the other of oil and blood, and we must notice that 
the object of both was to cleanse and purify. 
Nothing can be more plainly stated than the ob- 
ject of this sprinkling. 

(b) In the cleansing of defiled persons. Here is 
another feature of sprinkling under the old law. 
We should not lose sight of the gradation. First, 
the sprinkling of blood on Aaron, the high priest, 
and his sons, then the sprinkling of specially pre- 
pared water upon the Levites, and now we have 
more general application to all persons^who need it. 
In Numbers 19: 19 it is said, ''And the clean 
person shall sprinkle upon the unclean on the third 
day, and on the seventh day." Then in Leviticus 
14: 7 we read, "And he shall sprinkle upon him 
that is to be cleansed from the leprosy seven times, 
and shall pronounce him clean." The defilement 
or uncleanness is typical of sin, and thus the 
cleansing rites of the Jews have a deep significa- 
tion. Especially may leprosy be looked upon as 
representing sin in all its hideousness. The actual 
cleansing of the body may have been of little use, 
yet the lesson it taught was very plain. It was 
impossible for one to come in close contact with that 



104 THE GOSPEL ACCORDING TO JESUS. 

which was unclean or diseased without becoming 
somewhat contaminated. To be free from these 
contaminations, it was best to remain beyond the 
reach of that which would defile. But if defilement 
did occur there was a way opened by which the 
parties could be cleansed. This reveals to us and 
makes prominent mercy, as the great feature in the 
econom}^ of grace. 

(c) The manner of preparing this "clean" water. 
There is not one instance in the whole Bible where 
simple water, unmixed with any other material, is 
used to sprinkle upon man. Therefore the water 
used to cleanse was always prepared, and the man- 
ner of preparation is significant. In Numbers 19 : 
17 we are told, "And for an unclean person they 
shall take the ashes of the burnt heifer [referred 
to in verses 1-5] of purification for sin, and running 
water shall be put thereto in a vessel." This is the 
clean or purifying water of the text and of Isaiah 
52: 15, and which finds its antitype in the blood 
of Jesus. This is very emphatically recognized by 
the author of the Hebrews (chapter 9: 13, 14) 
thus : "For if the blood of bulls and of goats, and 
the ashes of an heifer sprinkling the unclean, sanc- 
tifieth to the purifying of the flesh: how much 
more shall the blood of Christ?" We have seen 
that the sprinkling of prepared water was a puri- 
fying and cleansing from defilement under the 



TYPE AND ANTITYPE. 105 

Mosaic law. The defilement of the body, as under- 
stood by the Jews, was a true type of the defilement 
of the soul. So the process of cleansing the soul 
from the defilement of sin by the sprinkling of the 
blood of Jesus. It can easily be seen what a ter- 
rible mistake it is to substitute water, pure and 
simple, in place of the blood of Christ. Christ 
himself, as the officiating great High Priest, will 
sprinkle us with his own blood. Thus, then, we 
see the sprinkling of water for the cleansing of 
uncleanness is a type of the blood of Christ. 

Pouring in the Bible. Under the old law anoint- 
ing was a very important ceremony. It was an act 
of consecration and dedication to the service of 
Jehovah. When any person was placed in a posi- 
tion of importance and trust, he was invariably 
inaugurated by being anointed with oil. By this 
ceremony he was set apart and empowered for the 
special duties of the office. It was commanded 
Moses, concerning the consecration of Aaron: 
11 Then shalt thou take the anointing oil, and pour 
it upon his head, and anoint him" (Exodus 29: 7). 

Is a type of the outpouring of the Holy Spirit. 
The ceremony of anointing has its important mean- 
ing. It can easily be recognized as the type of the 
outpouring of the Holy Spirit. The very name of 
our Lord actually implies this, for the very name 
of Jesus Christ literally rendered, is the anointed 



106 THE GOSPEL ACCORDING TO JESUS. 

Savior. Then Peter, in his sermon before Cor- 
nelius, (Acts 10: 38), says, "How God anointed 
Jesus of Nazareth with the Holy Ghost and with 
power." This explanation places it beyond doubt. 
Looking at the outpouring of the Holy Spirit, as 
the antitype, it can readily be seen how this divine 
gift of the Spirit qualifies man for the duties of 
the new life. Ify the anointing of the Spirit we 
become priests unto God. Thus the pouring or 
anointing of the Bible has its antitype in the gospel 
dispensation, and by the administration of baptism 
by pouring, we make the mistake of substituting 
water for Spirit. 

" Washing with water" in the Bible. Immersion, 
bathing or washing with water as a religious ordi- 
nance was well known to the old Jews. Along with 
the sprinkling and pouring it formed a part of the 
consecration services of the priest. Aaron and his 
sons were directed to be " washed with water " 
(Exodus 29: 4 and 40: 12). Then again in the 
fourteenth and fifteenth chapters of Leviticus we 
find that bathing in water is commanded for cleans- 
ing the unclean. 

Is typical of the washing of regeneration. During 
the centuries long before the gospel dispensation 
was ushered into the world, the finger of prophecy 
and type pointed to these ordinances that form the 
foundation of Christianity. Like the sprinkling 



TYPE AND ANTITYPE. 107 

and pouring already noticed in this chapter, the 
washing with water has its part in the economy of 
grace. To show what emphasis Jesus and the 
apostles placed upon this ceremony, and how they 
understood its object and significance, we will call 
attention to Hebrews 10: 22: "Let us draw near 
with a true heart in full assurance of faith, having 
our hearts sprinkled from an evil conscience, and 
our bodies washed with pure water." Then as to. 
its object, what plainer words can be found than the 
testimony of Paul before his fellow-countrymen at 
Jerusalem ? He rehearses his conversion and gives 
the words of Ananias (Acts 22: 16), "And now 
why tarriest thou? arise, and be baptized, and 
wash away thy sins, calling on the name of the 
Lord." And again, in reply to the cry of the mul- 
titude at Pentecost, it was told them, (Acts 2 : 38), 
a Repent, and be baptized every one of you in the 
name of Jesus Christ for the remission of sins, and 
ye shall receive the gift of the Holy Ghost." Then 
again, bristling with grand thoughts, come the 
words of Jesus to Mcodemus: "Verily, verily, I 
say unto thee, Except a man be born of water and 
of the Spirit, he cannot enter into the kingdom of 
God" (John 3: 5). These passages of Scrip- 
ture place the matter beyond all doubt, and the 
old Jewish ceremony finds its antitype in baptism. 



108 THE GOSPEL ACCORDING TO JESUS. 

Everything fulfilled in Christ. There is a beautiful 
harmony in the Bible that can only be recognized 
when we read the Old and New Testaments with 
the view of beholding the hand of God. We must 
keep in mind that the sprinkling of the clarified or 
purified water, and the pouring or anointing of the 
oil, and the washing with water were performed 
upon the priests. These ceremonies were observed 
-and carried out at their consecration to the service 
of the Lord. The superiority of the gospel dispen- 
sation over the old Jewish system, is shown by the 
exalted privileges that belong to every one who 
accepts Christ. Only the priests were permitted to- 
come into the temple and take part in the services. 
But in the gospel we all become priests, enjoying the 
privileges that were forbidden to the common peo- 
ple. The heart of man becomes the temple of 
God, and each one officiates for himself. We need 
no one to carry our offerings to the Lord for us ; 
we can take them ourselves. See how grandly 
these facts are brought out in the Revelation of 
John. In chapter 1 : 6 we learn that Jesus Christ 
" hath made us kings and priests unto God and his 
Father." Then in chapter 20: 6 the same truth 
is reiterated: " Blessed and holy is he that hath 
part in the first resurrection : on such the second 
death hath no power, but they shall be priests of 
God and of Christ.' ' So we find that the sprink- 



TYPE AND ANTITYPE 109 

ling, pouring, and immersing of the old Jewish 
priests is fully carried out in the new dispensation, 
and the ceremonies have a higher and more spirit- 
ual signification. The sprinkling of the water is 
fulfilled in the sprinkling of the blood of Jesus. 
The anointing or pouring is again carried out in 
the outpouring of the Holy Spirit. Then again, 
the washing with water is fulfilled in baptism. To 
substitute the one for the other is to take away the 
signification as taught in the Lord's dealings with 
the Israelites. We must keep always in view that 
the history of the Jewish nation, as given in the 
old Bible, is but the experience of every child of 
God, magnified. We shall call attention to this fact 
in a subsequent chapter, and shall see how beauti- 
fully all harmonizes. And who is man that he shall 
stand up to contradict these beautiful teachings ? 



CHAPTER XI. 

TRINE IMMERSION. 

The first law of heaven — Baptism emphasized in the Gospel — 
" One baptism " — Kneeling in the water — Baptized by forward 
action in the Father's name — And in the Son's name. 

" Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.' T 
Matt. 28 : 19. 

The first laiv of heaven. Order, regularity, and 
method, are not only laws of God, but men also- 
recognize and observe them as essential to success 
and comfort. We behold systematic arrangement 
above, beneath, and around us, wherever we find 
the handiwork of Jehovah. Then why should 
there be an exception to this rule in the realm 
of religion ? The regularit}^ and order in the phys- 
ical world is the foundation of science. Implicit 
confidence and dependence upon the immutability 
and permanence of these unchangeable laws, have 
brought to us all the appliances and improvements 
that make this age superior to the past. Science, 
or knowledge of the laws of nature, reveals to us 
the beautiful harmony to be found in all creation. 
These laws were created for the comfort and happi- 
ness of man. The crowning work of the creation 
is man in his corporeal, mental, and spiritual 

110 



TRINE IMMERSION. Ill 

nature. Very many of the advantages of that 
which we term Nature, such as the law of astron- 
omy in regulating the light and the seasons; the 
law of gravitation in maintaining the equilibrium 
of all material; the law of growth in developing 
and maturing that which is to feed and strengthen ; 
the law of mechanics in bringing about inventions 
and improvements that give us so many comforts 
and luxuries ; these all seem to be exclusively for 
the benefit of the corporeal and mental part of 
man. The spiritual, the infinite, the most impor- 
tant part of his being, is not provided for in the 
natural world. In the same proportion that the 
spiritual exceeds the carnal in humanity, does the 
revelation of religion in bringing to our knowledge 
the comforts and joys of eternity, exceed the rev- 
elation of science in enlightening us for the enjoy- 
ment and pleasure of the body. If, then, we find 
system and method in the realm of nature, we must 
expect to find the same harmony and regularity in 
a superlative degree in the realm of the supernat- 
ural. Science appeals to the mind, religion to the 
soul. Science and its benefits are the result of 
thought, religion and its blessings are the result of 
faith. The benefits of science are obtained through 
man's own efforts, the blessings of religion are ob- 
tained through the mercy of God. Let us then 
remember that religion is a direct revelation from 



112 THE GOSPEL ACCORDING TO JESUS. 

God, independent of the knowledge of man. " As 
the heavens are higher than the earth, so are my 
ways higher than your ways, and my thoughts 
than your thoughts." 

Baptism emphasized in the Gospel. God and not 
man is the author of the plan of salvation. Let us 
then study well his revelation, that we may grasp 
the principles that are to develop our manhood. 
We have emphasized the ordinance of Christian 
baptism, because the Lord has emphasized it. The 
Gospel of our Lord Jesus Christ is ushered in by a 
Baptist. Baptism is the first teaching and example 
of Christ himself; and it is also the last command 
he gave his sorrowing disciples. After the resur- 
rection of Jesus, as the disciples stood up to preach 
their first sermon before the multitude at Pente- 
cost, in reply to the cry of the conscience-stricken 
people, "Men and brethren, what shall we do?" 
the answer was, "Repent and be baptized." As we 
have had no repeal of this law from the great Law- 
giver, we cannot be blamed if we still lay the same 
emphasis on this ordinance that we find laid upon 
it by the Lord himself and his apostles. 

"One baptism.'''' In what manner shall immersion 
be administered? is not an irrelevant question. If 
we observe order and method in other spheres in 
which man moves, we must naturally expect to find 
that which is said to be "the first law of heaven" 



TRINE IMMERSION. 113 

in our application of religion here. This order and 
system is noticed and emphasized by the great 
apostle of the Gentiles more than once, especially 
where he announces, " One faith, one Lord, one 
baptism." If there is but one form of baptism, 
it is very essential that we make every effort to 
strike the right one, and then cling to it. We 
have the opportunity and advantage of his direct 
Word. Then let us bring down all the powers of 
our mind and heart, and reach out for the truth. 

Kneeling in the water. The last command of our 
Lord to his followers was that they should go forth, 
and "disciple," or make followers of u all nations, 
baptizing them in the name of the Father, and of 
the Son, and of the Holy Ghost." This is the 
most direct and definite instruction concerning bap- 
tism we have in the whole Gospel. Therefore, 
we find all Christian bodies, no matter what their 
practice may be, using these words as their formula 
in the administration of the rite. Can we, now, 
throw aside all preconceived ideas, and analyze 
these words as they stand before us in all their 
plainness? We have seen that the preponderance 
of evidence has been in favor of immersion. Since 
it is decided to immerse, we naturally ask, In what 
posture shall the body be placed? Although it 
may make but little difference, yet it is necessary 
to decide upon something, and in our decision let 



114 THE GOSPEL ACCORDING TO JESUS. 

us be governed by the general principles of Chris- 
tianity. We may have no definite command on the 
subject, yet there surely is one posture that would 
be more appropriate than any other. It is for that 
which is most appropriate and most in accord with 
the Gospel that we are in search. Humility is one 
of the cardinal principles of the Gospel. We find 
it taught on every page of the Gospel and in every 
incident in the life of Jesus. Then, that posture 
which will most accord with the feelings of the 
heart, will surely be the most appropriate. What 
humbler posture can the body assume than that of 
kneeling? So, when in the water, the applicant 
kneels in reverence before God. If there is one 
time more than another in which the soul should 
be humble, it is during this God-appointed ordi- 
nance that ushers us into the fold of Christ. 

Baptized by forward action in the Father's name. 
The applicant is now kneeling in the water await- 
ing the further observance of the ordinance. How 
will the administrator proceed? He will, of course, 
first, respect the direction of our Lord which heads 
this chapter, and which is the formula universally 
used wherever the rite of baptism is observed. 
Therefore we hear him say, " By the authority of 
the Lord Jesus Christ, I baptize you in the name 
of the Father." Now, according to the rule of com- 
mon sense, some action should follow this assertion. 



TRINE IMMERSION. 115 

So if he intends to do as he says, he will at the 
conclusion of these words immerse the applicant. 
But how ? some one might ask. Remembering the 
kneeling posture of the body, there is only one 
manner by which the immersion could be per- 
formed, and that is by bowing the head forward. 
It would be almost impossible to do it backwards 
while in this position. But immersion by bowing 
the head forward is not only a matter of expediency 
because of the posture of the body, but we find 
also that there is a possibility of this being the 
apostolic mode. Many good people lay great stress 
on a forward action in baptism, as if it would be 
actually wrong to be immersed backwards. We 
could not feel justified in making such an assertion, 
as it is impossible to find any direct proof for such 
in the Gospel. But we find, in the writings of 
Paul, an actual hint as to the bowing of the head in 
baptism. The hint, while it may not be ranked 
amongst the direct and definite teachings of the 
Gospel, is yet of that peculiar nature that places 
it a little beyond supposition or speculation. Paul,, 
in Romans 6:4, 5, says, "Therefore we are buried 
with him by baptism into death, that like as Christ 
was raised up from the dead by the glory of the 
Father, even so we also should walk in newness of 
life. For if we have been planted together in the 
likeness of his death, we shall be also in the likeness 



116 THE GOSPEL ACCORDING TO JESUS. 

of his resurrection." This is no mere coincidence, 
but a deliberate assertion, made for the purpose of 
drawing attention to a well-known fact. There is 
very little doubt but that the mode of baptism is 
here referred to. The passage is written in such a 
matter-of-fact way, that as it is not qualified or ex- 
plained at length, we are led to conclude that there 
was no question about the mode. The argument is, 
that as we are baptized into death, even "in the 
likeness of his death/' then we are expected to come 
forth unto the new life, " in the likeness of his res- 
urrection." The object here was merely to draw a 
€onclusion from the similitude. Then in referring 
to the Lord's death, we find it thus recorded in 
John 19: 30: "When Jesus therefore had received 
the vinegar, he said, It is finished: and he bowed 
his head, and gave up the ghost." So if we must 
take this in its literality, it places the bowing 
of the head of the candidate beyond all question. 
The many arguments used by zealous advocates of 
a, forward action, in direct antagonism to the back- 
ward, so far as positive evidence is concerned should 
be confined to what we have just produced. All 
other arguments are merely appeals to sentiment 
and expediency. 

And in the Soil's name. Now having immersed 
the applicant "in the name of the Father," what 
shall be done next? The candidate is still on his 



TRINE IMMERSION. 117 

knees, and, although a complete immersion has 
taken place, the baptism is far from being com- 
plete. Only one Person of the Trinity has been 
mentioned, two more remain. If the same rule is 
carried out, there are two complete immersions yet 
to be observed. The next words in the commission 
are "and of the Son." It is not necessary to bring* 
forward an array of grammatical proof to show 
that the commission, as a sentence, is not complete, 
so as to give it its full force ; in other words, that 
there are words omitted or understood that are 
necessary to give it its proper meaning. This omis- 
sion is what grammarians call an "ellipsis." 

At this stage of the investigation, we will merely 
appeal to the common sense of the reader. Our 
commission reads, "Baptizing them in the name of 
the Father, and of the Son, and of the Holy 
Ghost." The words ^arpog, viov, ayiov Trvsvuarog, trans- 
lated "Father," "Son," and "Holy Spirit," are in 
the genitive case. The genitive case necessitates 
the preposition "of" before each word. The geni- 
tive case is equivalent to the possessive in English. 
Using the possessive case, we then would have, 
"Baptizing them in the Father's name, and the 
son's, and the Holy Ghost's." To get at the mean- 
ing we have only to ask, "The Son's what?" 
The question naturally answers itself, " The Son's 
name." Then what is to be done in the Son's 



118 THE GOSPEL ACCORDING TO JESUS. 

name? The answer is equally plain, "Baptizing 
them in the Son's name." The conjunction "and" 
has a peculiar force here. It not only connects, but 
makes each clause similar and of equal force. To 
put the expression in full, and give it its proper 
meaning by filling up the ellipsis, the commission 
would read thus, " Baptizing them in the name of 
the Father, and baptizing them in the name of the 
Son, and baptizing them in the name of the Holy 
Ghost." We do not want to question the sin- 
cerity of those who practice immersion by a sin- 
gle action, neither, indeed, will we condemn their 
observance in this matter; but let us appeal to the 
law and testimony. Then in all candor, how could 
the commission be carried out without a separate 
and distinct action in each of the names? With 
the ellipsis filled out, our revised formula would be 
first, " I baptize thee in the name of the Father," 
and, after suiting the action to the words, would 
follow the next clause, " And I baptize thee in the 
name of the Son," which would, according to all 
rule, necessitate another action. So, again, would 
the immersion be repeated " in the name of the 
Holy Ghost." Upon the construction of the lan- 
guage of the commission, which we expect to discuss 
more fully in a future chapter, we then, in the first 
place, base our practice of Trine Immersion. 



CHAPTER XII. 

THREE IN" ONE ONE IN THREE. 

The doctrine of the Trinity beyond human comprehension — "I and 
my Father are one" — The word "Spirit'' audits meaning — The 
personality and divinity of the Holy Spirit — Three in one, one 
in three. 

" Jesus saith unto him, Have I been so long time with you, and yet hast thou not known 
me, Philip f he that hath seen me hath seen the Father. " John 14: 9. 

The doctrine of the Trinity beyond human compre- 
hension. The doctrine of the Trinity of the God- 
head has ever been difficult to comprehend. The 
church in all ages has ever been divided concern- 
ing this. But why should we be surprised because 
short-sighted man is unable to comprehend the 
mysteries of eternity ? There is little of the spir- 
itual that we can say w e fully understand. We are 
so apt to look at heavenly subjects from a carnal 
standpoint, and under such circumstances we soon 
become bewildered. Religion is entirely a matter 
of faith. But the Lord Jesus Christ has made re- 
ligion so practical, and taught divine truth so clear- 
ly by parable and example that we need not remain 
long in the dark. But we should not become dis- 
couraged because we cannot understand the mys- 
terious unity of the Trinity. We find that the 

119 



120 THE GOSPEL ACCORDING TO JESUS. 

disciples who followed and lived constantly with 
Jesus, staggered at this doctrine. But around us, 
in material that we behold every day of our lives, 
we find combinations and complications that we are 
unable to explain or even understand. We only 
know that they are so by experience. Science 
only tells us of these combinations, it cannot 
explain them. 

We sow seed in the ground, the germ bursts its 
tiny shell and springs forth into life. Who can 
explain the mysterious action of certain properties 
of the soil upon the seed until it comes forth to 
life? We cannot explain, we only know it is so. 
Look at man, he is a trinity within himself — com- 
posed of soul, spirit, and body. Three distinct 
parts, and yet combined they make man. Who 
can comprehend? Here is a tree, composed of 
» bark, fibre, and sap — another trinity, and who can 
understand the combination? Even the atmos- 
phere which we take in at every breath, and with- 
out which we could not live a moment, even in this 
we behold a trinity, a trinity of gases ; it is com- 
posed of oxygen, nitrogen, and carbonic acid. How 
this combination of separate gases mingles together 
and forms the atmosphere is beyond our ken. Then 
there is the water we drink and use every day of 
our lives, a combination of oxygen and hydrogen. 
Now because we cannot understand how these gases 



THREE IN ONE ONE IN THREE. 121 

mingle together and form air and water, shall we 
refuse to breathe the one and drink the other ? Cer- 
tainly not. We accept and use them even if we do 
not understand them. But so many of us act thus 
in respect to religion. We refuse to accept the 
doctrines because we are not able to understand 
them. Thus is it with the Trinity of the Godhead. 
Revelation tells us of the unity in Trinity, and we 
are inclined to doubt, and slow to receive, because 
it is beyond our power of thought. 

" I and my Father are oneT There is a tendency 
to dispute the words of our Lord Jesus Christ, con- 
cerning his claims to be one with the Father. Why, 
in the face of all the evidence that we have before 
us, the divinity of Jesus is questioned, may be a 
mystery to many honest Christians. As there is a 
question, it will be well enough to look over the 
evidence. Isaiah, in his prophecies concerning 
Christ, says in chapter 9:6, " And his name shall 
be called the mighty God, the everlasting Father." 
Then in Matthew 1 : 23, we are told that his name 
was prophesied "Emmanuel, which being interpeted 
is, God with us." When Philip requested Jesus to 
show them the Father, his reply was, "Have I 
been so long time with you, and yet hast thou not 
known me, Philip? he that hath seen me hath seen 
the Father." Paul in his first letter to Timothy 
(ch 3: 16), referring to Jesus, says, "God was man- 



122 THE GOSPEL ACCORDING TO JESUS. 

ifest in the flesh." Then in John 10: 30, our Lord 
himself asserts, "I and my Father are one." The 
apostles and the early church never doubted the 
divinity of Christ. The Epistles are full of refer- 
ences to our Savior as God. While man is not 
able to explain the mystery, yet the fact of Jesus 
being God is mentioned so often, that we dare not 
doubt. How far the different Persons of the God- 
head are one is where poor man is mystified. 

The word "Spirit" and its meanings. It is prob- 
ably more difficult for us to understand the person- 
ality of the Holy Spirit than any other subject in 
the whole Scripture. The difficulty in compre- 
hending is because of the peculiar meaning of the 
word rendered spirit. There is no word in the 
Greek language that has a wider scope, and a more 
extended meaning than wevna. The primary sense 
of the term is wind. " The wind \j>neuma] bloweth 
where it listeth" (John 3: 8). This is the founda- 
tion of the term "spirit." In the New Testament 
the word has the following meanings : Wind, air 
in motion, John 3:8; breath, II. Thes. 2:8; the 
substance spirit, John 3 : 6 ; a spirit, spiritual being, 
John 4: 24, Acts 23: 8, 9, Heb. 1: 14; a bodiless 
spirit, spectre, Luke 24: 37; a foul spirit (daimo- 
nion), Matt. 8 : 16, Luke 10 : 20 ; spirit, as a vital 
principle, John 6 : 63, I. Cor. 15 : 45 ; the human 
spirit, the soul, Matt. 26 : 41 ; 27 : 50, Acts 7 : 59, 



THREE IN ONE — ONE IN THREE. 123 

I. Cor. 7 : 34 ; the spirit as the seat of thought 
and feeling, the mind, Mark 8 : 12, Acts 19 : 21 ; 
spirit, as a term for a principle superior to a merely 
natural or carnal course of things, Rom. 8 : 4, Gal. 
4:29; the Holy Spirit, Matt. 3: 16; 12: 31, 
John 1 : 32, 33, et al.; a spiritual influence, an in- 
spiration, Matt. 22: 43, Luke 2: 27, Eph. 1: 17. 
And so we may go on until we have taken in every 
shade of meaning connected with the word. 

In our common conversation, spirit means activ- 
ity, life, and energy. But the deeper meaning of 
the word, when not used in a religious sense, is the 
peculiar disposition of mind that gives tone to the 
actions. There is a motive power that lies under- 
neath every action of life. This power influences 
every word and deed, and makes them good or evil. 
Two persons may perform the same deeds, and yet 
the object of these two persons may be radically 
different. This power that sways unlimited influ- 
ence over man is spirit. Thus we often say that a 
man does this or that in a bad or a good spirit. In 
religion the meaning of the word goes to farther 
depths. The power that sways the soul and brings 
forth good and loving actions is the Holy Spirit. 
The word "holy " is but little understood, although 
it is accepted in a kind of general way as refer- 
ring to the divine, and partaking of that nature. 
This may do, but the word itself is very simple and 



124 THE GOSPEL ACCORDING TO JESUS. 

has a simple meaning. The Welsh people have 
struck the true definition. In translating the Holy 
Spirit, they use the word Glan, which simply means 
clean. Holy Spirit means to them "The Clean 
Spirit." No word in our language could express 
as much as "clean" The more we consider it as 
an expression of the attributes of the Spirit of God, 
and of the result of the influence of that Spirit, the 
more we are inclined to accept it as the definition 
of "holy." 

The personality and divinity of the Holy Spirit, 
Probably the work of the Holy Spirit is narrowed 
down into too small a compass. People generally 
consider the work of the Spirit confined immedi- 
ately to influencing the heart and conduct of be- 
lievers, which influence in theology w r e term 
sanctification. We are too apt to forget that the 
Spirit pervades the world of nature, animating it 
with the principle of life. Early in the world's 
history we are told of his presence and influence. 
The Spirit of God moved upon or brooded over the 
face of the waters. (Gen. 1 : 2, Job 26: 13.) This 
doctrine of the Spirit being the all-pervading, ani- 
mating principle of life in nature, differs very 
materially from the doctrine of pantheism on the 
one hand, and from the Platonic soul of the world 
on the other. The Spirit is working constantly in 
and through natural laws ; this work we call nature. 



THREE IN ONE — ONE IN THREE. 125 

So in the Christian life, the Spirit is constantly 
working in the soul through the divinely appointed 
ordinances ; this work we call grace. The constant 
working of the Spirit in nature is seldom recog- 
nized by man. But the working of the Spirit upon 
the soul is fully recognized, and the effect is benefi- 
cial in the highest degree. 

As to the personality of the Holy Spirit we refer to 
John 14 : 16, 17 : " And I will pray the Father, and 
he shall give you another Comforter, that he may 
abide with you for ever : even the Spirit of truth." 
Then in John 15 : 26 : " But when the Comforter is 
come, whom I will send unto you from the Father, 
even the Spirit of truth, which proceedeth from the 
Father, he shall testify of me." The word " Com- 
forter" includes also the meanings attached to 
"Advocate" or "Paraclete," and suggests the idea 
of help, strength, and consolation. This descrip- 
tion of the Holy Spirit is full of meaning. The 
word translated " Comforter " has been rendered 
Helper, Advocate, Intercessor, etc. But the truth is, 
no single English word can fully express the origi- 
nal. So we had better cling to the Greek, Paraclete. 
It means, one called to be beside another. In Greek 
and Roman courts of law it was the custom, when 
a man was called to answer any charge, that he 
should be accompanied to the bar by one or more 
of his most influential friends. These were not 



126 THE GOSPEL ACCORDING TO JESUS. 

advocates in our sense of the term, not professional 
men paid by a fee, but men who out of friendship 
came to stand by their friend in his time of need, 
to help him to clear himself, to encourage him, to 
suggest to him wise and prevailing pleas, or to 
speak for him if necessary. These persons were 
called paracletes. This gives us an idea of what 
Jesus meant when he said, "I will send another 
Comforter " {Paraclete). This puts the personality 
of the Holy Spirit beyond a doubt. 

Then again, in Acts 13: 2, we have another very 
definite assertion : "As they ministered to the Lord, 
and fasted, the Holy Ghost said, Separate me Bar- 
nabas and Saul for the work whereunto I have 
called them." And in Acts 15 : 28, we are told, 
"For it seemed good to the Holy Ghost, and to us, 
to lay upon you no greater burden than these neces- 
sary things." Then Paul, in Romans 8: 26. says, 
" Likewise the Spirit also helpeth our infirmities," 
and in the next verse, " And he that searcheth the 
hearts knoweth what is the mind of the Spirit." 
In speaking of the Holy Spirit as a Person, we 
must not confound it with the general application 
of the word. It does not necessarily imply that in 
using Person, that the Spirit must have form and 
identity similar to man. We apply it to the work 
and agency of the Spirit as separate from that of 
the Father and Son. 



THREE IN ONE — ONE IN THREE. 127 

The divinity of the Spirit, too, is plainly taught 
in the New Testament. In Acts 5 : 3, Peter said, 
" Ananias, why hath Satan filled thine heart to lie 
to the Holy Ghost?" Then in the next verse by 
way of explanation, he says, "Thou hast not lied 
unto men, but unto God." This gives very plainly 
what Peter's views on the Holy Spirit were. We 
see by this passage that the divine name is espe- 
cially applied to him. Again, in I. Cor. 3 : 16, 
Paul addresses his brethren, "Know ye not that 
ye are the temple of God, and that the Spirit 
of God dwelleth in you? " And in another place, 
" What, know ye not that your body is the tem- 
ple of the Holy Ghost? " The argument of the 
apostle is nothing, if the Holy Spirit be not God, 
for it turns on the fact that God dwelt in them, 
yet there is no way in which he dwelt there but 
by his Spirit. • 

Then, too, the works which he is said to perform, 
prove him to be divine. None but God has power 
to create, yet he garnished the heavens. None but 
God can accomplish miracles, yet Christ said, " If 
I cast out devils by the Spirit of God, then the 
kingdom of God is come nigh unto you." God 
alone can raise the dead. Yet the apostle speaks 
of the Spirit of him that raised up Jesus from the 
dead, and that he shall also quicken our mortal 
bodies by his Spirit that dwelleth in you. 



128 THE GOSPEL ACCORDING TO JESUS. 

Divine worship is ascribed to the Holy Spirit. 
We are baptized in his name, the solemn benedic- 
tion so often pronounced, includes, with the love of 
God, and the grace of Christ, the communion of 
the Holy Ghost. Here he is regarded as the source 
of our spiritual blessing, and is invoked in the same 
breath which acknowledges the divine authority of 
the Father and of the Son. 

Three in one — one in three. The Christians of 
the second, and even of the third century, were 
satisfied with merely using scriptural expressions 
concerning the Father, Son, and Holy Spirit, with- 
out attempting to define their relation to one an- 
other. When man attempted to advance theories 
concerning the relation of the different persons of 
the Godhead toward each other, then came schisms 
and dissensions. It is useless to attempt to explain 
this mysterious unity by anything with which we 
are acquainted. Many illustrate the unity of the 
Trinity by appealing to the unity of the members 
of the family circle. Others claim that the persons 
of the Trinity are merely one in motive and object. 
Then, again, others contend that as each person of 
the Godhead has his peculiar work and office, that 
they merely represent certain attributes of the one 
God. But why should we contend or attempt to 
theorize? We may add one more to the already 
many theories extant. That there is a mysterious 



THKEE IN ONE — ONE IN THREE. 129 

unity of the Trinity we see everywhere in the 
sacred writings. We can easily arrive at a con- 
clusion, that for all practical good, will be perfectly 
satisfactory. Like many other questions, not plain- 
ly given in the Scriptures, such as the " Interme- 
diate state of the dead," "The locality of heaven," 
"The immortal body in eternity," and many more 
such questions, we are inclined to guess at it, and 
very often this is done at the expense of truth and 
common sense. If Grod considered it necessary that 
we should know, he would have told us plainly, and 
placed the matter beyond all controversy. All that 
is necessary for our temporal and eternal good is 
plainly told us. Why should we want to know 
more than God considers necessary to tell us ? 

The Trinity was foreshadowed in the very dawn 
of history. " Let us make man in our own image," 
is the first whispering of this doctrine. Paul 
throughout his whole writings keeps hinting at it. 
"For through him we both have access by one 
Spirit unto the Father," says Paul to the Ephe- 
sians. Then we see how the doctrine of the Trinity 
is implied in the baptismal formula, and the apos- 
tolic benedictions. We acknowledge the Father 
and Son to be distinct, real persons. Then when 
the Holy Spirit is associated with them on an 
equality, it is only reasonable to think of him as a 
person, and not a mere power or influence. 



130 THE GOSPEL ACCORDING TO JESUS. 

The subject is baptized into the belief of three 
persons. He is baptized into each name of the 
Godhead. The word o W ^, is the appellation of a 
person. When used as in Acts 1 : 5, it stands for 
a person, and not for an influence or power. So 
we are baptized into the name of three real 
and distinct beings, the Father, Son, and Holy 
Spirit. "These distinctive appellations denote," 
says Augustine, "the reciprocal relations of the 
three persons to each other, and not the substance 
itself, which is but one." 

"The grace of the Lord Jesus Christ, and the 
love of God, and the communion of the Holy 
Ghost, be with you all. Amen," is the benedic- 
tion of Paul to the Corinthians. In this we see 
the unity and also the recognition of the distinct 
personality of each. In this the act of communion, 
fellowship, or participation, implies a divine per- 
sonal agent as real as does the grace that we 
receive from Christ, or the love bestowed upon 
us by the Father. 

What a beautiful harmony there is in the unity 
of the Godhead, as we contemplate the great plan 
of heaven for the salvation of mankind. As we 
accept this plan with child-like confidence, and 
worship the Triune God for his love and mercy; 
God, the Father, full of compassion ; and Jesus, as 
God manifest in the flesh, bringing the Gospel of 



THREE IN ONE — ONE IN THREE. 131 

mercy to fallen man, coming to us in his humanity 
as our "Elder Brother" ; and the Holy Spirit, the 
heaven-sent Paraclete, who is always ready to aid 
us by his presence and gentle influence. The doc- 
trine of the Trinity is the central sun of the 
Christian system, the source of light and heat, 
motion and life, to the worlds of mind within its 
sphere. Blot it out, and you throw us back on the 
night of paganism, to the mere religion of nature, 
the dim twilight of heathen philosophy. We will 
say then, with Paul, "Without controversy, great 
is the mystery of godliness : God was manifest in 
the flesh, justified in the Spirit, seen of angels, 
preached unto the Grentiles, believed on in the 
world, received up into glory." 



CHAPTER XIII. 

TWELVE ARGUMENTS FOR TRINE IMMERSION. 

The first proof is based on the language of the commission — Trine 
immersion alone truly represents the Trinity — It represents the 
three great principles of our revealed religion — The bowing of 
the head very significant — "The Teachiugs of the Twelve Apos- 
tles" — It is the practice of the Greek Church — The church at 
Philadelphia — Historical testimony — The meaning of " Baptizo" 
— " One Lord, one faith, one baptism" — Greater faith required 
— Single action in baptism does not reach to the apostles. 

"Prove all things; hold fast that which is good.' 1 '' I. Thes. 5: 21. 

In presenting an array of evidence to prove that 
the preponderance of testimony, concerning the 
apostolic mode of baptism, in obedience to the 
Lord's commission, in Matthew 28: 19, is in favor 
of trine immersion, we shall not enter into any 
length to substantiate the evidence now. What- 
ever is necessary in the way of explanation and 
substantiation will be done in subsequent chapters. 

1. The first 'proof is based on the language of 
the commission. On the plain interpretation and 
grammatical construction of the language of the 
Lord's commission, we want to plant our feet 
solidly. Then all other evidence will, according to 
their strength and power, buttress up this position, 
until it will become a citadel of truth and reason, 

132 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 133 

strong enough to resist every assault. Doctor 
Conant, a very prominent Baptist commentator, 
and a strong advocate of single immersion, 
in his notes on Matthew 28: 19, after referring 
to the ancient practice of immersing at the utter- 
ance of each name, admits that it would have been 
justifiable had the text read, "In the name of the 
Father, and in the name of the Son, and in the 
name of the Holy Ghost." This is what we claim 
the text does read. The words "in the name" 
being understood before "of the Son," and " of the 
Holy Ghost." Surely there must be some very 
definite reason for this peculiar form of expression. 
If it were intended that but one action should be 
performed, then the commission would have read, 
M Baptizing them in the name of the Father, Son, 
and Holy Ghost." But we have the words "and of 
the" before "Son" and "Holy Ghost." Both of 
which demand recognition and distinct action. On 
this plain law of language we base our authority for 
the practice of a three-in-one baptism. 

2. Trine immersion alone truly represents the 
Trinity. Trine immersion is the only form of bap- 
tism that truly represents the unity of the Trinity. 
The applicant is taken into the water, and is then 
requested to kneel, as this is the most expressive 
form of humility that the body can assume. The 
body, while in this kneeling posture, is, of course, 



134 THE GOSPEL ACCORDING TO JESUS. 

partially immersed, then the head is immersed 
three times in the name of each of the Persons of 
the Godhead. Even the action of bowing the head 
in baptism is not done without reason. In Romans 
6: 4, 5, Paul says, "Therefore we are buried with 
him by baptism into death." This burial does not 
refer to the mode of baptism ; for as every nation 
and age has its own mode of burial, so then would 
they have their mode of baptism to suit. It rather 
refers to the general principle that burial implies 
in all ages and countries ; namely, a putting out of 
sight, a submerging, an overwhelming, a placing 
beneath, which is truly carried out in immersion. 
This is plainly taught by referring to the remainder 
of the verse, "That like as Christ was raised up 
from the dead by the glory of the Father, even so 
we also should walk in newness of life." The going 
down in burial, and raising up again in newness 
of life, are the principles prominent here. But to 
go on to verse 5: "For if we have been planted 
together in the likeness of his death, we shall be 
also in the likeness of his resurrection." This word 
"likeness" implies "according to the manner of," 
and so has something to do in enabling us to get at 
a particular mode. What was the manner of his 
death? In John 19: 30, we learn "he bowed his 
head, and gave up the ghost." Thus we are bap- 
tized in the "likeness of his death" by bowing the 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 135 

head forward in the water. While the head is 
under the water the body is completely immersed. 
The bowing of the head is repeated in the name of 
each Person of the Trinity. The body being par- 
tially immersed during the whole ceremony, we 
have not three separate baptisms, but three bap- 
tisms in one. Three baptisms in one, and one 
baptism in three. This is the principle of the 
Trinity. Therefore we are trine immersionists 
because no other form of baptism that could be 
invented by the mind of man, can so truthfully 
represent the mysterious unity of the Trinity. 

3. It represents the three great principles of our 
revealed religion. The great principles taught us 
in the Word of God are, the creation and preserva- 
tion of the human family by God the Father ; the 
redemption of the human family by Jesus Christ, 
the Son of God ; and the regeneration and sanctifica- 
tion of the human family by the Holy Spirit, the 
gift of the Father and the Son. These principles 
are prominent over all others, towering far above 
every other revelation, and are the foundations of 
all other truths presented for our acceptance. On 
these three principles swings the door of eternal 
truth. These distinct teachings are the fundamen- 
tal truths of heaven's revelation to man, and are 
thus made very prominent by the Lord in the ordi- 
nance of baptism, and we are baptized into each 



136 THE GOSPEL ACCORDING TO JESUS. 

name separately to signify our acceptance of them. 
Each of these names represents a positive principle 
and foundation of our faith; therefore should be 
strongly emphasized. And how could this be 
better done than by our threefold action in bap- 
tism? 

4. The bowing of the head very significant, Not 
only is the bowing of the head in the act of bap- 
tism intended to be an indication of the humility of 
the heart, but also a mark of our respect for the 
names of the Triune God. This is directly in ac- 
cordance with the spirit of the Gospel. Speaking 
of the exaltation of the Savior, and the honor and 
worship due his name, Paul says (Phil. 2: 9, 10): 
" Wherefore God also hath highly exalted him, and 
given him a name which is above every name : that 
at the name of Jesus every knee should bow." 
Then in Romans 14 : 11, Paul, referring to the 
prophecy of Isaiah, says, " For it is written, As I 
live, saith the Lord, every knee shall bow to me, 
and every tongue shall confess to God." When 
would bowing be more appropriate and applicable 
than in the ordinance of baptism, which is the cere- 
mony ordained by the Lord himself as the entrance 
into the church ? Not only is it a sign of our hu- 
mility, respect, and worship, but by the bowing of 
the head we emphatically confess our belief in the 
Father, Son, and Holy Spirit. As each name is 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 137 

uttered we bow the head in adoration and worship, 
confessing the principles that each name represents. 
Thus giving it emphasis, and also acknowledging 
the importance of this confession by distinctly bow- 
ing to each name, as the words of Jesus undoubt- 
edly imply. 

By no other form of baptism could this be thus 
carried out. Bowing our acknowledgement, con- 
fession, and worship, of each name during the 
observance of this ordinance can only be done by 
the apostolic mode of a face-forward trine immer- 
sion. 

5. "The Teachings of the Twelve Apostles." Some 
few years ago, Philotheos Bryennios, Metropolitan 
of Nicomedia, discovered an old manuscript in the 
library of the Monastery of the Most Holy Sep- 
ulchre in Constantinople, bearing the title of 
Didachai ton dodeka apostolon, "Teachings of the 
twelve apostles." The manuscript bears the signa- 
ture of "Leon, notary and sinner," who completed 
the transcription in the month of June, a. d. 1056. 
It is conceded by all the scholars and critics that 
have examined the manuscript, that the original, of 
which this is a copy, dates from a period not later 
than the first half of the second century of the 
Christian era. The finding of the manuscript cre- 
ated no small stir in the Christian world, and its 
teaching is considered important testimony in 

10 



138 THE GOSPEL ACCOKDING TO JESUS. 

arriving at the knowledge of the practice of the 
early church, especially respecting baptism. Here 
is the testimony: 

"And touching baptism, thus baptize: having 
first declared all these things, baptize in the name 
of the Father, and of the Son, and of the Holy 
Spirit, in living water. But if thou have not living 
water, baptize in other water; and if thou canst 
not in cold, then in warm. But if thou have 
neither, pour on the head water thrice in the name 
of Father and Son and Holy Spirit." 

Here is indisputable evidence of a threefold 
action in baptism. 

6. It is the practice of the Greek Church. The 
Greek fathers have ever been quoted as the best 
authority in deciding the meaning of the Greek 
text. They are the acknowledged champions who 
have ever defended the church from heresies, and 
from the attacks of unbelievers. Dr. Clark, in his 
Commentary, thus alludes to them : "As they lived 
nearer to the primitive times of Christianity than 
we do, we must allow that they were at least as 
competent as ourselves to pass judgment on any 
subject of theological discussion ; but in the case 
now before us, their authority must be vastly 
greater. In addition to the circumstance of the 
Greek being their native tongue, some of them 
were men of very extensive learning, and of dis- 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 139 

tinguished skill in philological research ; they must 
therefore have had a more accurate perception than 
the most learned among us can pretend to, of the 
precise application of every rule in syntax, the 
exact meaning of the minutest particle, and the 
determinate effect of the slightest inflection in the 
language." We could never have acknowledged 
the importance of the authority of the Greek 
Church in such strong language, without being 
accused of radicalism and exaggeration; therefore 
we allow Doctor Clark to be our spokesman. After 
such a tribute to the learning and authority of the 
Greek fathers, by one who does not believe, or, at 
least, does not practice trine immersion, we, surely, 
should not be blamed for appealing to them on the 
subject under discussion. The Greek Church has 
never changed her mode of baptism. She still 
clings to the apostolic mode of trine immersion. If 
they are not able to interpret their own language 
correctly, it is useless for us to assume to know. 
Therefore, we now present the practice of the 
Greek Church as a very substantial authority for 
three actions in baptism. 

7. The church at Philadelphia. Philadelphia, 
one of the "seven churches which are in Asia," 
whom John addresses in his Revelation, is the 
only one concerning which it was prophesied it 
should remain unharmed in the midst of the gen- 



140 THE GOSPEL ACCORDING TO JESUS. 

eral desolation. The prophecy is found in Revela- 
tion 3: 10, and reads, "Because thou hast kept 
the word of my patience, I also will keep thee from 
the hour of temptation, which shall come upon all 
the world, to try them that dwell upon the earth." 
Many travelers have visited this ancient city, and 
all call general attention to the fulfillment of this 
prophecy. There is a strong Greek Church there, 
and the practice of trine immersion has been ob- 
served uninterruptedly for over eighteen centuries. 
One traveler tells us that Ephesus is desolate, and 
without a Christian temple or altar; Laodicea is 
without inhabitant, except the foxes and jackals 
that prowl amid her circus and her theatres; 
Sardis is represented by one Turkish and one 
Greek hut; a handful of down-trodden Greek 
Christians worship in a subterranean chapel at 
Pergamos; but in the language of Gibbon, "Phila- 
delphia alone has been saved by prophecy or cour- 
age. At a distance from the sea, forgotten by the 
emperor, encompassed on all sides by the Turks, 
she only among the Greek colonies and churches of 
Asia is still erect — a column in a scene of ruins." 
This is the testimony of a skeptic. 

Dr. J. P. Durbin tells us, " The candlestick has 
never been removed ; the angel of the church has 
always been there. The altar of Jesus has been 
often shaken, both by the imperial pagan power, 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 141 

when Philadelphia supplied eleven martyrs as 
companions to Polycarp in the flames of Smyrna, 
and by the arms of the False Prophet, when 
Bajazet and Tamerlane swept over Asia Minor 
like an inundation ; yet it has never been over- 
thrown. The crumbling walls of twenty ruined 
churches, and the swelling domes and towering 
minarets of a dozen mosques attest the hours of 
fiery temptation; yet three thousand Christian 
Greeks, and half a dozen churches still kept 
in repair, and still vocal with praise to Jesus, 
attest that he has been faithful to his promise." 
So we point to the uninterrupted practice of the 
Philadelphia church, and the approbation of heaven 
upon her in the fulfillment of this old prophecy as 
an evidence in favor of trine immersion. Though 
she may have deviated in many points from the 
apostolic mode of worship, yet as a branch of the 
Greek Church she has remained faithful in bap- 
tism. 

8. Historical testimony. Beyond doubt the pre- 
ponderance of evidence by the early and more 
modern church writers is in favor of trine immer- 
sion. From Justin Martyr, who was born about 
the time of the death of John the apostle, along 
through the centuries that have intervened, Clement 
of Alexandria, Tertullian, Monulus, Cyril, Basil, 
Ambrose, Chrysostom, Augustine, Theodoret, and 



142 THE GOSPEL ACCORDING TO JESUS. 

a host of other writers testify in favor of trine im- 
mersion. These testimonies surely must have their 
weight in determining the original apostolic mode. 
9. The meaning of "baptizo" The meaning of 
pairrifa even should have some weight in deciding the 
matter before us. Baptizo, by many grammarians 
and lexicographers, is classed as a frequentative 
verb. The Greek grammarians explain that 
frequentatives express a repetition or increase of 
the action expressed by the primitive. In this 
instance, bapto is the primitive, and baptizo the fre- 
quentative. Bullion, Buttman, Rost, and no doubt, 
others, in their grammars, lay it down as a rule, 
that a certain class of verbs ending in zo, formed 
from other verbs have the signification of frequent- 
atives. Stephens, Yossius, Passow, Bretschneider, 
Donnegan, Liddell & Scott, Kouma, Gaza, Rost, 
and Palm, all render baptizo " To dip or im- 
merse repeatedly." Richardson's large English 
dictionary defines baptize as anglicized in King 
James' version from baptizo, "To dip or merge 
frequently." This difference between bapto and 
baptizo is very plain in the use of these words 
in the Old and New Testaments. "He dipped 
[ebapse] his finger in the blood " ( Lev. 9 : 9 )♦ 
" Shall dip [bapsei] them and the living bird in the 
blood of the bird that was killed" (Lev. 14: 6). 
"Naaman dipped [ebaptisato] himself seven times 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 143 

in Jordan " (II. Kings 5 : 14). Bapto, and embapto, 
its compound, occur only six times in the New- 
Testament Greek, and never of baptism. Thus: 
"He that hath dipped [embapsas] his hand" (Matt. 
26: 23). "Dipping in [embaptomenos] with me" 
(Mark 14:20). " That he may dip [bapse] his 
finger" (Luke 16: 24). "Shall dip \bapsas], and 
having dipped \embapsas] the sop" (John 13: 26). 
Wherever the ordinance of baptism is referred to, 
baptizo with its cognates and corresponding sub- 
stantives is employed. 

10. "One Lord, one faith, one baptism" This 
text has been often used as evidence against three 
actions in baptism ; but we will now produce it 
as testimony in the affirmative. We must bear 
in mind that Paul was exhorting the Ephesian 
church to unity. That although there was such a 
diversity in all things, yet there was a blending 
together, a oneness plainly to be seen through all 
the apparent diversity. Especially is this so in 
spiritual matters. Although God the Father was 
called Lord, and Jesus Christ was given the same 
title, yet Paul says there is but " one Lord." The 
unity of the Trinity is strongly urged here. So we 
have different faiths — a faith in the divinity of 
Jesus, a faith in his power to help and forgive, a 
faith in his resurrection, a faith in the promises of 
God, yet there is but " one faith." So, also, we are 



144 THE GOSPEL ACCORDING TO JESUS. 

baptized in the name of the Father, and baptized 
in the name of the Son, and again in the name of 
the Holy Spirit, yet there is but "one baptism." 
The Greek word here is baptisrna, literally, a dip- 
ping, from the frequentative verb baptizo. There 
was danger of breaking off the unity of these spir- 
itual truths, therefore Paul comes forth with his 
timely warning. It is not "one dip" nor "one im- 
mersion" that is mentioned here, but "one dip- 
ping." Though apparently three baptisms, yet in 
truth it is but one. 

11. Greater faith required. It undoubtedly re- 
quires more faith to be baptized by trine immersion 
than by any other form. It is so much easier to 
be baptized by other modes, and therefore the 
easier form of baptism would naturally become 
the most popular. Faith, like all other virtues, 
will become strengthened when it is put to use, 
and its greatest powers brought into active play. 
In all of the Lord's dealings with those he desired 
to bless while on earth, he invariably tested their 
faith. He was always anxious to draw out the 
faith that slumbered in the heart ; this exercise of 
their confidence only strengthened them. The de- 
sign of baptism is not merely a symbol of the 
washing away of the sins, but also an expression of 
the faith, a complete surrender of our will to God, 
which is the beginning of the new life in Christ 



TWELVE ARGUMENTS FOR TRINE IMMERSION. 145 

Jesus. The new life is thus ushered in by a strong 
expression of faith. If baptism is the outward sign 
of the condition of faith in the heart, then it does 
not require much argument to show that the greater 
the baptism, the greater the faith. 

12. Single action in baptism does not reach to the 
apostles. The earliest record we have of single im- 
mersion is about the middle of the fourth century. 
Eunomius was the first advocate of this form. He 
abandoned the use of the scriptural formula, and 
baptized into the death of Christ. This occurred 
about a. d. 350. Theodoret, who lived in the fifth 
century, thus speaks of the heresies of Eunomius: 
" He subverted the law of holy baptism, which had 
been handed down from the beginning from the 
Lord, and from the apostles, and made a contrary 
law, asserting that it was not necessary to immerse 
the candidate for baptism thrice, nor to mention 
the name of the Trinity, but to immerse once only 
into the death of Christ." 

But the practice of one action in baptism did not 
receive official sanction until the seventh century. 
Then, merely to oppose the Spanish Arians, Pope 
Gregory the Great, consented to its practice thus : 
"But if any one thinks this is rather done in re- 
gard to the Holy Trinity, a single immersion in 
baptism does in no way prejudice that; for so long 
as unity of substance is preserved, it is no harm 



146 THE GOSPEL ACCORDING TO JESUS. 

whether a child be baptized with one immersion or 
three, because three immersions may represent the 
trinity of persons, and one immersion the unity of 
the Godhead." 

Thus, according to ecclesiastical history, the in- 
troduction of single immersion was gradual, and it 
took many centuries after the advice of Pope 
Gregory before it was generally accepted. It is but 
reasonable to believe that people do not generally 
go from the easier to the harder modes. The gen- 
eral tendency is always from the greater to the 
lesser. The changes in baptism did not go from 
sprinkling to trine immersion; but rather the 
change came downward from trine immersion to 
sprinkling, and in many instances from sprinkling, 
the tendency is to cancel baptism altogether as a 
useless ceremony. 



CHAPTER XIV. 

HISTORICAL TESTIMONY. 

The importance of history — Justin Martyr — Clement — Tertullian 
— Monulus — Cyril — Basil — Ambrose — Chrysostom— Theodoret — 
Gelasius— Pelagius — The baptism of Clovis — Theophylact — Bing- 
ham — Fourth Council of Toledo — Luther — Carson — Cave — 
Bishop Beveridge — Vossius — Robinson — John Wesley — The 
churches that practice trine immersion. 

The importance of history. The importance of 
historical testimony on any important subject 
cannot be overrated. The tendencies and incli- 
nations of people in the course of time so change 
customs and practices that the original meanings 
of certain words have been radically changed. 
History comes to the rescue and brings back the 
words to us in their original sense. History, in- 
deed, is thus a greater authority than grammars 
and dictionaries. When we are trying to obtain 
the true meaning of the word baptize, concerning 
which there are so many conflicting opinions, we 
appeal to the ancient church to know how they 
performed baptism. The practice of the early 
church in baptism is the only true and original 
interpretation of the word. Whatever practice 
may have been introduced in later times, even if it 

147 



148 THE GOSPEL ACCOKDLNG TO JESUS. 

has been generally adopted by the modern church, 
and the dictionaries give its meaning in accordance 
with the new and popular idea, this will never 
decide its true signification. We go back to the 
birth of the word, and whatever these early fathers 
considered its interpretation, must be correct. In 
the words of the prominent debater and Christian 
scholar, "The history of baptism is the philology 
of the word." So we will commence as near the 
apostolic age as history will carry us, and thus show 
that trine immersion is the scriptural mode of bap- 
tism. 

Justin Martyr. Justin Martyr was born in Sa- 
maria in a. d. 100, if not eleven years before; 
however, it is positively certain that his birth took 
place as early as the death of the apostle John ; he 
was baptized at the age of thirty-three, a. d. 133, 
or only thirty-three years after the close of the 
apostolic age, and died a. d. 165, or about fifteen 
years after the birth of Clement of Alexandria. 

Justin wrote "An Apology for Christians, Ad- 
dressed to the Emperor, the Senate, and the People 
of Rome." In this work he describes the doctrines 
and ordinances of the church of Christ, and on 
baptism has the following passage : " Then we 
bring them to some place where there is water, 
and they are baptized by the same way of bap- 
tism by which we were baptized ; for they are 



HISTORICAL TESTIMONY. 149 

washed in the water in the name of God the 
Father, Lord of all things : and of our Savior 
Jesus Christ, and of the Holy Spirit." 

The translator of the works of Justin, Mr. 
Reeves, says, concerning the mode of baptism, 
"The candidates were thrice plunged under the 
water at the naming of the three Persons in the 
blessed Trinity." 

Clement. Clement of Alexandria was born about 
A. d. 150, and died in the year 220. He was a man 
of remarkable learning, and a celebrated school 
teacher in the city of Alexandria, He wrote a 
number of religious works, but few of which have 
come down to us. 

In addressing himself to the churches planted 
by the apostles — churches composed of members, 
many of whom were baptized by the immediate 
successors of the apostles, he says, "Ye were con- 
ducted to a bath just as Christ was carried to the 
grave, and were thrice immersed to signify the 
three days of his burial." 

Tertullian. This remarkable person was born at 
Carthage, a. d. 160, wrote in the year 204, and 
died a. d. 220. Tertullian is regarded as the 
greatest and most learned of all the Latin Fathers, 
and his testimony in favor of trine immersion is 
such that none can overthrow it by any fair means. 
" I shall begin with baptism. When we are going 



150 THE GOSPEL ACCORDING TO JESUS. 

to enter the water, but a little before in the pres- 
ence of the congregation and under the hand of the 
president, we solemnly profess that we disown the 
Devil, and his pomp and his angels. Hereupon we 
are thrice immersed, making a somewhat ampler 
pledge than the Lord has appointed in the Gospel." 
"Lastly, He commands them to baptize into the 
Father and the Son and the Holy Ghost, not into a 
unipersonal God. And indeed it is not once only, 
but three times, that we are immersed into the 
three Persons, at each several mention of their 
names." 

Monulus. Monulus was born only about thirty- 
four years after the death of Polycarp, and while 
at the famous Council of Carthage, a. d. 256, he 
made use of the following language in one of his 
speeches, preserved by Cyprian : " The true doc- 
trine of our holy mother, the Catholic Church, hath 
always, my brethern, been with us, and doth yet 
abide with us, and especially in the Article of Bap- 
tism, and the trine immersion wherewith ijt is 
celebrated; our Lord having said, 'Go ye, and 
baptize the Gentiles, in the name of the Father, 
and of the Son, and of the Holy Spirit/ " 

Cyril. Cyril was born at or near Jerusalem, 
about a. d. 315, wrote in the year 374, and died 
a. d. 386. At the age of thirty, he was ordained 
priest by Maximus, Bishop of Jerusalem. "Ye 



HISTORICAL TESTIMONY. 151 

were led to the pool of divine baptism as Christ 
was carried from the cross to the sepulchre, and 
each one of you was asked, whether he believed in 
the name of the Father, and of the Son, and of the 
Holy Ghost; and ye made that saving confession 
and descended three times into the water, and 
ascended again; here also covertly pointing by a 
figure at the three days' burial of Christ." 

Basil. Basil was born at Csesarea, a. d. 328, 
wrote in the year 360, and died Jan. 1, 379. He 
inherited a strong feeling of Christianity from his 
relatives, who had been Christians for many years ; 
his grandfather, who was a Christian, was born 
only about one hundred and fifty years after the 
death of the apostle John. So remarkable was 
Basil's learning and firmness, that he was univers- 
ally admired even by his enemies. " This, then, is 
what is meant by being born of water and of the 
Spirit ; death being brought to pass in the water, 
but life being wrought in us through the Spirit. In 
three immersions, therefore, and in the same num- 
ber of invocations, the great mystery of baptism is 
finished." 

Ambrose. Ambrose was Bishop of the Church 
at Milan ; he was born a. d. 340, wrote A. d. 374, 
and died about the year 397. "Thou wast asked, 
Dost thou believe in God the Father Almighty? 
Thou saidst, 4 1 do believe,' and wast dipped, that is, 



152 THE GOSPEL ACCORDING TO JESUS. 

buried. Thou wast asked again, Dost thou believe 
on our Lord Jesus Christ and his crucifixion? 
Thou saidst, ' I believe,' and wast dipped again, 
and so wast buried with Christ. Thou wast interro- 
gated the third time, Dost thou believe in the Holy 
Spirit? Thou answeredst, l I believe,' and wast 
dipped a third time." 

Chrysostom. Chrysostom was born in the city of 
Antioch, of noble and opulent parents, January 14, 
a. d. 347 : and between the eighteenth and twenty- 
third years of his age was baptized by Meletius, 
Bishop of Antioch. He was the most profound 
Greek scholar and devout student of the Bible that 
ever lived. He studied the Bible with great care, 
and is said to have been able to repeat the entire 
work. " Christ delivered to his disciples one bap- 
tism in three immersions of the body, when he said 
to them, ' Go, teach all nations, baptizing them in 
the name of the Father, and of the Son, and of the 
Holy Ghost.' " 

Theodoret. Theodoret, a celebrated church his- 
torian and theological writer, was born at Anti- 
och about the year 393, and received his name 
( which means God-bestowed ) from the circumstance 
of his being supposed to have been granted as the 
fruit of earnest prayer, to his parents, who had 
long been childless. He was Bishop of Cyrus, a 
city of Cyria, and was prominent for his zeal and 



HISTORICAL TESTIMONY. 153 

eloquence. "He (Eunomius) subverted the holy 
law of baptism, which had been handed down from 
the beginning from the Lord and the apostles, and 
made a contrary law, asserting that it is not neces- 
sary to immerse the candidate for baptism thrice, 
nor to mention the names of the Trinity, but to 
immerse once only in the death of Christ." 

Gelasius. , Gelasius succeeded Felix III., in 492, 
as pope, and confirmed the estrangement between 
the eastern and western churches by insisting on 
the removal of the name of Acacius, Bishop of 
Constantinople, from the diptychs. He was also 
the first decidedly to assert the supremacy of the 
papal over the general councils. He was an ex- 
tensive writer, and, notwithstanding his peculiar- 
ideas of church government, was a deep thinker.. 
"Then let the priest baptize by trine immersion 
alone, invoking but once the Holy Trinity, and: 
saying thus : ' And I baptize thee in the name of 
the Father,' and let him immerse once, 'and of the 
Son,' and let him immerse a second time, 'and of 
the Holy Ghost,' and let him immerse a third 
time." 

Pelagius. He lived and wrote during the sixth 
century. He was very severe in his denunciation 
of single immersion. In his day single immersion 
had many advocates in Spain, where it first ap- 
peared, while the general practice elsewhere was 



154 THE GOSPEL ACCORDING TO JESUS. 

trine immersion, which prevailed till the fifteenth 
century, when in some localities it gave way to 
single immersion. Pelagius was born about 250. 
" There are many w T ho say that they baptize in the 
jname of Christ alone, and by a single immersion. 
But the Gospel command, which was given by God 
"himself, and our Lord and Savior Jesus Christ, 
reminds us that we should administer holy baptism 
to every one, in the name of the Trinity and by 
trine immersion ; for our Lord said to his disciples, 
' Go baptize all nations in the name of the Father, 
and of the Son, and of the Holy Ghost.' " 

The baptism of Clovis. Robinson, in his history 
of baptism, was speaking of a font remarkable in 
ecclesiastical history and belonging to the church of 
Notre Dame, when he used the following language : 
"In this font Clovis was dipped three times in 
water at his baptism. Modern French writers 
observe with becoming dignity, that their first 
Christian king had too much spirit to submit to 
profess a religion before he had examined whether 
it were true ; and that Yedast and Remegius first 
instructed him in the doctrine of the Holy Trinity, 
which he afterwards professed to believe, by being 
thrice clipped at his baptism. More than three 
thousand Franks were baptized at the same season 
and in the same manner." 



HISTORICAL TESTIMONY. 155 

Theophylact. He was born in Constantinople. In 
1078 he was made Archbishop of Achricla. He was 
the author of many valuable commentaries. His 
works were printed in Greek and Latin. "For 
one immersion (baptism) is spoken of as also one 
faith, because of the doctrine respecting the initia- 
tion being one in all the church ; which has been 
taught to immerse (baptize) with invocation of the 
Trinity, and to symbolize the Lord's death and res- 
urrection by the threefold sinking down and coming 
up. It will be noticed that the archbishop did not 
hold, as our modern single immersionists do, that 
the phrase, 'One Lord, one faith, one immersion' 
(Eph. 4: 5), means a single action; but says truly, 
that the one immersion is the doctrine respecting 
the initiation, being one in all the church. The 
action being 'the threefold sinking down and 
coming up.' " 

Bingham. In his "Antiquities of the Christian 
Church," says: "The Arians in Spain, not being 
of the sect of the Eunomians, continued for many 
years to baptize with three immersions ; but then 
they abused this ceremony to a perverse end, to 
patronize their error about the Son and the Holy 
Ghost's being of a different nature or essence from 
the Father ; for they made the three immersions to 
denote a difference or degrees of Divinity in the 
three divine persons ; to oppose whose wicked doc- 



156 THE GOSPEL ACCORDING TO JESUS. 

trine, and that they might not seem to symbolize- 
with them in any practice, that might give encour- 
agement to it, some Catholics began to leave off the* 
trine immersion, as savoring of Arianism, and took 
up the single immersion in opposition to them." 

The fourth council of Toledo. This council was* 
held in Spain in 633. " Some learned persons find 
fault with this council for changing this ancient 
custom upon so slight a reason as that of Arians- 
using it; which, if it were any reason, would hold 
as well against a single immersion, because the- 
Eunomians, a baser sort of Arians, were the first 
inventors of that practice. And therefore the ex- 
ception made by the Spanish council in the seventh 
century cannot prejudice the more ancient and gen- 
eral practice, which, as Strabo observed, still pre- 
vailed after this council, and, if Vossius says truly, 
the trine immersion, or what corresponds to it r 
the trine aspersion, is the general practice of all 
churches upon the earth at this day." 

The reason advanced by the Spanish council for 
a change in the form of baptism, Bingham would 
simply intimate, was no reason at all, as the in- 
ventors of single immersion were a baser class of 
people than those from whom the Catholics were 
trying to separate themselves in practice. Two 
evils presented themselves, and the Catholics- 
thought to choose the less dangerous, and judged 



HISTORICAL TESTIMONY. 157 

it far less disagreeable to sanction and receive a 
human invention in baptism, than to patronize the 
anathematized doctrine of the Arians. Strabo is 
mentioned by Bingham as stating that trine im- 
mersion still prevailed after this council. Strabo 
was the proper person to consult to prove this, 

as he lived about one hundred vears after this 

*> 

council, while Vossius, who lived in the sixteenth 
century, says it still prevailed in his day. 

Luther. Martin Luther, the great reformer of 
the sixteenth century, gives directions how to bap- 
tize a converted Jewess, thus: "As to the public 
act of baptism, let her be dressed in a garment, 
usually worn by females in baths, and be placed in 
a bathing tub, up to the neck in water; then let the 
baptist dip her head three times in the water, with 
the usual words : ' I baptize you in the name of the 
Father,' etc." 

Carson. Alexander Carson, in his work on bap- 
tism, gives very emphatic and decided testimony in 
favor of trine immersion, and says : " The three 
immersions used by the ancients in the perform- 
ance of the rite, are called tria baptismata, three 
baptisms, that is, three immersions; for it could not 
be three purifications; it was only one purification. 
I am well aware that the three immersions may be 
called also one baptism. My philosophy can account 
for this. When they are said to be three baptisms, 



158 THE GOSPEL ACCORDING TO JESUS. 

the word is used in reference to the act of immer- 
sion ; when they are called one baptism, the word 
is used in reference to the rite in its appropriate 
sense. The three immersions are, in the estima- 
tion of those who used them, only one rite, which 
was designated by the name baptism." 

Cave. Dr. William Cave, in his "Primitive 
Christianity," thus testifies: "This immersion was 
performed thrice, the person baptized being three 
several times put under water — a custom which 
Basil and Sozomon will have derived from the 
apostles. It is certain that it was very early in 
the church, being twice mentioned by Tertullian as 
the common practice." 

Bishop Beverioge. He was a learned bishop of 
the Church of England, and was one of the most 
scholarly divines that England ever produced. He 
claimed to have made baptism a particular study, 
in all the stages of its history, and the result of his 
extensive researches is that trine immersion is 
apostolic. "Neither did the church ever esteem 
that baptism valid which was not administered 
exactly according to the institution, in the name of 
all the three Persons ; which the primitive Chris- 
tians were so strict in the observance of, that it was 
enjoined, that all persons to be baptized should be 
plunged three times — first, at 'the name of the 
Father' and then at 'the name of the Son,' and 



HISTORICAL TESTIMONY. 159 

lastly at ' the name of the Holy Ghost ' ; that so 
every person might be distinctly nominated, and 
so our Savior's institution exactly observed in 
the administration of this sacrament." And in 
another place, he says: "That this was in some 
way handed down from the apostles, we dare 
not deny." 

Vossius. John Gerard Vossius was born in 1577, 
and died in Amsterdam in 1649. The term "all 
countries," mentioned below, refers to all places 
where immersion was used at that time, which 
would include the greater part of Christendom. 
" What son of the church will not willingly hold to 
that custom which the ancient church practiced all 
over the world, except Spain, etc.? Besides, at the 
present, trine immersion is used in all countries; 
so that the custom cannot be changed without an 
afTectation of novelty and scandal given to the weak." 

Bobinson. In his History of Baptism, Robinson 
says: "It is not true that dipping was exchanged 
for sprinkling by choice before the Reformation 
(a. d. 1517); for, till after that period, the ordinary 
baptism w T as trine immersion." 

John Wesley. The following assertion from 
Moore's Life of Wesley may be somewhat ques- 
tioned by many who have never closely examined 
the work. Still this fact is not so wonderful when 
it should be borne in mind that one hundred years 



160 THE GOSPEL ACCORDING TO JESUS. 

before the time of Wesley, trine immersion was the 
general practice, wherever and whenever immersion 
was used. It will also appear very reasonable when 
we remember that John Wesley derived his relig- 
ious ideas from the Church of England. Then 
trine immersion was the general practice of that 
church. Mr. Moore says in Vol. I., page 425: 
"When Mr. Wesley baptized adults, professing 
faith in Christ, he chose to do it by trine immer- 
sion, if the person would submit to it, judging this 
to be the apostolic method of baptizing." 

The churches that 'practice trine immersion. So 
this kind of testimony can be multiplied, so that 
we could fill a good sized volume. However, we 
will close our chapter of Historical Testimony by 
calling attention to the churches which have and 
do still practice trine immersion. 

The Roman Catholic Church practiced trine im- 
mersion until about the time of the Reformation. 
The change from trine immertion to affusion was 
gradual. Even now they practice the three actions 
in affusion. 

The Greek Church, through all its changes, still 
strictly adheres to trine immersion. 

The Church of England in the first years of her 
history practiced trine immersion. 

The Lutheran Church observes the rite of bap- 



HISTORICAL TESTIMONY. 161 

tism by pouring water on the applicant three times, 
in the name of each Person of the Trinity. 

The Seventh Day Baptists practice trine immer- 
sion. 

The River Brethren, a small bodv of Christians 
in North America, observe trine immersion. 

The Dunkard Brethren are strong advocates of 
trine immersion. 

A congregation of the Church of England in 
New Jersey, under the leadership of Rev. James 
Crystal, baptizes by trine immersion. 

The Brethren Church, of which the author is a 
member, is uncompromising in her adherence to 
this apostolic mode of baptism. 

The Reformed Church, a very strong body of 
Christians, invariably practices three actions in the 
administration of baptism. 

Besides the foregoing are several other small 
churches which adhere to the trine action in baptism, 
either by affusion or immersion. This at once 
silences the objection that but a small minority of 
the Christian churches practice the threefold action 
in baptism. 



CHAPTER XVI. 

CONCLUDING CHAPTER ON BAPTISM. 

The design of baptism — Patting on Christ — The new birth — The 
washing of regeneration — Burial and resurrection — Sentences 
similar in construction to the commission — Baptism always in 
the singular number — The article in the Greek and English 
languages — What is meant by "the name"? — "In the name 
of the Lord Jesus." 

"For as many of you as have been bapiized into Christ have put on Christ.'" Gal. 3: 27. 

The design of baptism — Putting on Christ — The 
new birth. In this, the concluding chapter of the 
discussion on trine immersion, we desire to make 
emphatic that which may have been only hinted at 
hitherto. The Lord Jesus Christ never imposed 
any ordinance or ceremony upon his followers with- 
out a design. The outward rites of the church are 
intended to teach us some grand spiritual lessons 
that are to benefit the soul. Then what is the de- 
sign of baptism? In the first place, Paul makes a 
sweeping assertion, as if to silence all quibbling 
concerning it: "For as many of you as have been 
baptized into Christ have put on Christ." We are 
emphatically told by the Lord himself, "Whoso- 
ever shall not receive the kingdom of God as a 
little child shall in no wise enter therein." As 
little children, meek and confident, we are willing 

162 



CONCLUDING CHAPTER ON BAPTISM. 16& 

to bow to the will of Gocl without any question. It 
is the doctrine of a full and unconditional surren- 
der to his will. It is the Lord's direct will that we 
should be baptized, and if we come as little chil- 
dren we will bow to his decree. In explaining to 
those around him who were his brethren, Jesus 
said, "Whosoever shall do the will of my Father 
which is in heaven, the same is my brother, and 
sister, and mother." We do not want to be under- 
stood as saying that baptism is the whole will of 
God or even the most important part of it ; but it 
is the very beginning. Baptism, according to the 
ordinance of God, is the entrance into the new life. 
It is the new birth. The beginning of a new life of 
obedience to God. It is the consecration service. 
"Except a man be born of water and of the spirit^ 
he cannot enter into the kingdom of God." Then 
who will stand up and contradict the Lord in this? 
If we are truly children of the Lord, we are willing 
to bow to his will. Thus in the apostle's language 
we are willing to "put on Christ." 

The washing of regeneration. This is not all r 
either. Is it not also explained to us in unmis- 
takable language as a symbol of the washing away 
of the sins? Paul, in the relation of his conver- 
sion, says that Ananias came to him saying, " And 
now why tarriest thou? arise, and be baptized, and 
wash away thy sins, calling on the name of the 



164 THE GOSPEL ACCORDING TO JESUS. 

Lord." If baptism is a symbol of the cleansing 
of the sins, and it undoubtedly is, do we not want 
it done thoroughly? Who wants his sins only 
partially washed away ? That this is the meaning 
of the rite, we are told plainly in Titus 3:5: "JNot 
by works of righteousness which we have done, but 
according to his mercy he saved us, by the washing 
of regeneration, and renewing of the Holy Ghost" 
{sta Xowpov naicyyeveoiaq, literally, through the washing [or 
the bath] of the new birth). This is the very same 
sentiment as spoken by our Lord to Nicodemus, 
•and referred to above, " Except a man be born of 
water and of the Spirit." The renewing of the 
Spirit and the washing of regeneration are the 
signs of the new life. 

Burial and resurrection. Paul makes baptism 
prominent as a symbol of burial and resurrection. 
u Therefore we are buried with him by baptism 
into death : that like as Christ was raised up from 
the dead by the glory of the Father, even so we 
also should walk in newness of life" (Rom. 6: 4). 
Then in Colossians 2 : 12, "Buried with him in bap- 
tism, wherein also ye are risen with him through 
the faith of the operation of God, who hath raised 
him from the dead." The idea made prominent 
here is that the old life, the old nature is buried in 
baptism, and then we come forth, after the likeness 
of the Lord's resurrection, to walk in a new life. 



CONCLUDING CHAPTER ON BAPTISM. 16S 

What a beautiful and eloquent picture of the new 
birth ! Here is a real burial and resurrection — a 
burial of the old life, and a resurrection to a new- 
one. A glorious, real, spiritual illustration, not 
merely a mind picture to think about and to exer- 
cise the imagination, but a living, real representa- 
tion of the salvation of the man — a burial of the old 
sins, and a rising up out of selfishness and carnal- 
ity into a brighter, higher life. As already inti- 
mated, burial here does not refer to a particular 
form to be followed in the act of baptism, but gives 
us the principle which baptism is to represent. 

Sentences similar in construction to the commission. 
It may be possible that we will be better able to 
get at the true meaning of the language of Mat- 
thew 28 : 19, by comparing it with sentences sim- 
ilar in construction. In Luke 23 : 38, we have, 
"And a superscription also was written over him, 
in letters of Greek, and Latin, and Hebrew." This 
probably is one of the plainest that can be produced 
to illustrate a threefold action. Here, too, we have 
an ellipsis. The verb "written" is undersood be- 
fore " Latin " and " Hebrew." We know that there 
were three writings, one in each of the languages 
mentioned. Then, again, in Luke 21 : 12, we read, 
"But before all these, they shall lay their hands on 
you, and persecute you, delivering you up to the 
synagogues, and into prisons." To fill up this 



166 THE GOSPEL ACCORDING TO JESUS. 

ellipsis the latter part would read, " and delivering 
you up into prisons." There must be two "deliver- 
ings " meant, for a synagogue and a prison are not 
the same place. But why need we multiply such 
sentences when our language is full of them ? Still 
we will produce one more. " I wrote my name in 
the book of the father, and of the mother, and of 
the son." This sentence, according to every day 
usage, would be, "I wrote my name in the father's 
book, and the mother's, and the son's." This, ac- 
cording to our common sense way of understanding 
language, would imply three books and three writ- 
ings. Then why can we not use the same law 
of common sense in interpreting the Lord's com- 
mission, which is exactly like it? What would 
naturally be understood in the one, ought to be 
naturally understood in the other. 

Baptism always in the singular number. So many 
object to trine immersion because the word baptism 
is always in the singular number. But this is not 
always the case, for in Hebrews 6: 2, we read "of 
the doctrine of baptisms." We might lay some 
stress on this and refer to it as evidence in favor of 
trine immersion. However, let it be admitted that 
in the great majority of instances the noun is used 
in the singular. Bat why should we think strange 
of this? In other instances, so common in the 
Scriptures, words are used in the singular number 



CONCLUDING CHAPTER ON BAPTISM. 167 

that invariably have a plural signification. Take, 
for instance, the expression "the church of Christ," 
is it not composed of the churches of Christ ? Then 
we say the " Word of God," does not this mean the 
words of God ? Also the Bible (Book) is composed 
of books. We speak of God's work, do we not 
mean God's works ? In these instances we see no 
difficulty in meeting with a word in the singular 
number meaning a plurality. And yet when we 
come to baptism and endeavor to reason in the 
same strain concerning it, all avenues to the under- 
standing seem to be barred and closed. Is not this 
strange ? 

The article in the Greek and English languages. 
The article in both languages has more power and 
is of more importance than we generally are will- 
ing to ascribe to it. At least this is so in reference 
to the Lord's commission. It is recognized as an 
invariable rule in the" Greek, that "when two or 
more nouns of the same gender, number, and case, 
connected by the conjunction tai, denote the same 
person or thing, the article is prefixed to the first 

Only, aS " Karavorjoars rbv a,7:6cro7,ov nal apxispsa rfjg 6u.o?,oyiag^ 

Consider the Apostle and High Priest of our 
profession " (Heb. 3 : 1). Also the same thing oc- 
curs in Rev. 1 : 6, 9, Heb. 12 : 2, I. Thess. 1 : 3, and 
many other places. But when different things or 
persons are denoted, the article is prefixed to each 



168 THE GOSPEL ACCORDING TO JESUS. 

noun (unless omitted before all, or prefixed to the 
last only). In the commission the article is promi- 
nent before "Father," and "Son," and "Holy 
Ghost." Thus according to the principle and spirit 
of the Greek language, these nouns are intended to 
represent the different persons of the Godhead, 
The construction of the language makes it so, and 
thus they are recognized in trine immersion. 

Even in the English language we cannot help 
but recognize the importance of the article in arriv- 
ing at a proper meaning. In the commission we- 
see how definite and emphatic the article makes 
the language. "Baptizing them in the name of 
the Father, and of the Son, and of the Holy Ghost." 

What is meant by " the name" ? We find the Old 
and New Testaments full of such expressions as- 
"the name of the Lord," "the name of Jehovah," 
etc. It is the general understanding that when the 
name of any thing or person is mentioned, the thing 
or person itself is meant. From the hundreds of 
repetitions of the expression found in Holy Writ, 
it, no doubt, was an idiom of the East, giving it an 
emphasis that we are hardly able to grasp in its 
fullness. When we are exhorted to "praise his 
name," we are expected to praise the Lord in re- 
ality, and not as our language would imply, to- 
praise the name irrespective of the person. " Be- 
lieve on the name of the Lord Jesus Christ,"' 



CONCLUDING CHAPTER ON BAPTISM. 169 

undoubtedly meant to believe on the Lord Jesus. 
So when we are to be baptized in the name of the 
Father, it is meant we are to be baptized into the 
Father. " For as many of you as have been bap- 
tized into Christ have put on Christ," has a signifi- 
cance. We are to live with Christ in our hearts. 
His Spirit is to control us, we are governed by his 
will, and our hearts are full of that love that 
he so beautifully displayed on earth. This is 
what is meant when we put on Christ. Then, 
again, the passage, " If we live in the Spirit, let 
us also walk in the Spirit," implies that the Holy 
Spirit is around and within us, that we are living, 
walking, working in an atmosphere of holiness. 
Thus, then, when we are baptized into the Father, 
and into the Son, and into the Holy Spirit, we 
recognize the great principles represented by the 
Triune God. The remembrance of the Father's 
continued protection and providence, and the un- 
bounded love and compassion of the ever-living 
Redeemer and his gracious promises, with the 
present influence of the Holy Spirit hovering 
within and around us, are the benefits and bless, 
ings that always fill the believer's heart with joy, 
when baptized truly and faithfully "in the name 
of the Father, and in the name of the Son, and 
in the name of the Holy Ghost." 



170 THE GOSPEL ACCORDING TO JESUS. 

a In the name of the Lord Jesus. 11 "Then Peter 
said unto them, Repent, and be baptized every one 
of you in the name of Jesus Christ." This verse is 
often quoted as an authority for one action in bap- 
tism. As Jesus Christ, Grod manifest in the flesh, 
came to bring salvation, and instituted the ordi- 
nance of baptism, this expression is considered 
authority for one action, and that in the name of 
Jesus, even if the words of the commission are 
repeated in full. So many of us fail to see the 
difference of meaning in the two expressions, when 
we are commanded to be baptized in the name 
of the Lord Jesus, and when he commanded his 
disciples to go forth to baptize "in the name of 
the Father, and of the Son, and of the Holy 
Ghost." The latter expression we have already 
explained in the preceding paragraph. The pres- 
ent expression, "in the name of the Lord Jesus," 
is not difficult to comprehend when we look at the 
parallel texts. Peter said to the lame man, " In 
the name of Jesus Christ of Nazareth, rise up and 
walk." In Acts 4: 7, we find the high-priest and 
his satellites asking Peter, " By what power, or by 
what name, have ye done this? " Then on another 
occasion, before Agrippa, Paul confessed that at one 
time he thought he " ought to do many things con- 
trary to the name of Jesus of Nazareth." It does 
not require much intelligence or wisdom, from these 



CONCLUDING CHAPTER OX BAPTISM. 171 

quotations, to see that the expression is synonymous 
with "in or by the authority of Jesus Christ.*' This 
expression is still in force. When we say "in the 
name of the law," we mean "by the authority of 
the law." Thus, then, the expression, "In the 
name of the Lord Jesus," meant that they were 
to be baptized in accordance with the authority af 
the Lord Jesus, which was according to the com- 
mission, and by trine immersion. 



CHAPTER XVII. 



THE AGAPE. 



The name — A religious feast not new to the Jews — Agape — Manner 
of observance — Tertullian — Justin — Pliny — Augustine — Lucien 
— Irregularities cause suspension — The action of church councils. 

" That the Lord Jesus the same night in which he ivas betrayed took bread.'''' I. Cor. 11: 23. 

The name. The Lord's Supper had its birth with 
Christianity. Once only do we find the expression 
in the New Testament — in I. Corinthians II: 20, 
where Paul was condemning the abuses in that 
church, " When ye come together therefore into 
one place, this is not to eat the Lord's supper." 
The religious feast held in connection with the 
communion by the early church, was conjointly 
denominated deipnon kuriakon (the Lord's Supper) 
and agape (a;«- y , love). Mosheim, Xeander, and 
other eminent writers, tell us that they were sig- 
nified by the phrase klontes avion, "the breaking of 
bread," and referred to several times in the Acts. 
We find the term agapai used in Jude 1 : 12, — 
"These are spots in your feasts of charity." 

A religious feast not new to the Jews. When John 
the Baptist and the Lord Jesus Christ came preach- 
ing the doctrine of baptism, the Jews were already 
acquainted with immersion as a religious rite, for 

172 



THE AGAPE. 173 

priests and proselytes were always immersed under 
the old dispensation, so the institution of a feast as 
a religious rite was already familiar to them. The 
first disciples of the Lord were Jews, and so had 
been schooled to the use of feasts in the temple 
services. Jesus, in instituting the ordinances and 
rites of that more spiritual organization that would 
eventually capture the whole earth in its embrace, 
did not introduce anything strange He took from 
the common material around him, those things that 
were practiced and used every day, and consecrated 
them to a higher and spiritual use. We shall call 
attention to this fact as we discuss the other ordi- 
nances of the Lord. 

Agape. Agapai were love-feasts or feasts of char- 
ity, usually celebrated by the early Christians in 
connection with the Eucharist. At these feasts the 
rich Christians presented their poorer brethren in 
the faith with gifts, and all ate together in token of 
their equality before God and their brotherly har- 
mony. Much learned research has been spent in 
tracing the history of this custom. Although con- 
siderable obscurity may rest on the details, the 
general historical connection is tolerably plain. 
With the least reflection, we are struck with the 
strong attachment and interest that the disciples 
felt to the sacred memory of that feast in the upper 
chamber at Jerusalem. Not one single circum- 



174 THE GOSPEL ACCORDING TO JESUS, 

stance that occurred that night, but it was 
firmly imbedded in the secret recesses of the heart. 
They loved to think about that endearing hour. 
Sad though the memory may have been, as 
it brought to their remembrance the greatest 
tragedy the world had ever seen, yet they hugged 
it to their bosoms as the last reminiscence of him 
whom they had so faithfully followed, and loved as 
their own lives. The impression that this last 
night of Jesus made upon his original followers 
can be realized by the touching reference of Paul, 
in I. Corinthians 11 : 23 : " That the Lord Jesus 
the same night in which he was betrayed took 
bread," etc. It seems that this event, to the early 
disciples, was the pivot upon which the whole 
fabric of Christianity turned. They talked and 
wrote and preached and sang about it, until it was, 
to them, the greatest theme. No wonder then that 
they perpetuated it, and that it became the founda- 
tion of the principal ceremony practiced by the 
early church. It is so natural for us to conceive 
how anxious the bosom friends of the Lord would 
be to commemorate his death — and that by a 
religious feast. Then this feast, in its character 
and principle, was in accordance with the genius 
of the new dispensation — a dispensation of love. 
Jesus came as a messenger of love ; his whole min- 
istry was a ministry of sacrifice, the result of love ; 



THE AGAPE. 175 

his whole theme was love; compassion and love 
were written in every miracle ; love within and 
around, love everywhere, until his whole life, and 
ministry, and death, and resurrection, and ascen- 
sion, and promises, can be summed up in one word 
— love. Love is the atmosphere of the church. 
Love is the great consummation, and eventually 
the church will be swallowed up in love. Then it 
is no wonder that the love-feast should take a very 
prominent part in the polity of the church. It was 
the link that was intended to bind the different 
dispositions, temperaments, and social distinctions 
of her adherents together. In these love-feasts 
there were no rich, no poor, no ignorant, no intel- 
lectual, but all were one — one in impulse, one in 
object, one in a family that acknowledged Jehovah 
as their Father, and the Lord Jesus Christ as their 
Elder Brother. This was the purpose and charac- 
ter of the agape. 

Manner of observance. The festivals observed by 
the apostolic church seemed to be, and probably 
were, the same with those of the Jews, but un- 
doubtedly a higher and more spiritual meaning 
was attached to the celebration of the Christian 
feasts. The agape, as observed, was particularly 
commemorative of the death and resurrection of 
the Lord Jesus. This was not an annual feast, by 
any means, but was kept every "first day of the 



176 THE GOSPEL ACCORD ING TO JESUS. 

week," in memory of the same event, and by this 
continual weekly observance that day soon acquired 
the name of " Lord's Day," which it has since 
retained. The Jewish Christians first met in some 
prominent place in Jerusalem, often in the courts 
of the temple, because of the old associations, and, 
no doubt, to hear the teachings of John and Peter. 
In the course of time they adjourned to the houses 
of the richer brethren, who willingly opened their 
doors and hearts, that they might be free from the 
many persecutions that the Jews inflicted upon 
them. Often they would go to some upper cham- 
ber, and there with closed doors, "for fear of the 
Jews," would participate in their feast of love. 
However, great care had to be taken lest these 
feasts would be rather for the worse than the 
better. Irregularities and confusion seemed to 
have entered into their meeting, and it was to cor- 
rect these that Paul speaks so chidingly to the 
Corinthian church, and later Jude condemns these 
"spots" in their "feasts of charity." The ancient 
ecclesiastical writers used several synonyms for the 
agape. Sumposia is used by Chrysostom, Zonaras, 
and others, while (Ecumenius used deipna koina. 

Tertullian. Tertullian, in his account of the 
agape, says, " The nature of our Ccena may be 
gathered from its name, which is the Greek term 
for love (dilectio). However much it may cost us, 



THE AGAPE. 177 

it is real gain to incur such expense in the cause of 
piety; for we aid the poor by this refreshment; we 
do not sit down to it till we have first tasted of 
prayer to Grod ; we eat to satisfy our hunger ; we 
drink no more than befits the temperate ; we feast 
as those who recollect that they are to spend the 
night in devotion ; we converse as those who know 
that the Lord is an ear-witness. After water for 
washing hands, and lights have been brought in, 
every one is required to sing something to the 
praise of God, either from the Scriptures, or from 
his own thoughts ; by this means, if any one has 
indulged in excess, he is detected. The feast is 
closed with prayer." 

Justin. Justin tells us that contributions or obla- 
tions of provisions and money were made on these 
occasions, and the surplus was placed in the hands 
of the presiding elder, such an one as referred to in 
I. Timothy 5: 17, by whom it was applied to the 
relief of orphans and widows, the sick and desti- 
tute, prisoners and strangers. 

Pliny — Augustine. The communion was invar- 
iably taken at the close of the love-feast. Thus 
Pliny, in his celebrated Epistle to the Emperor 
Trajan, after describing the meeting of the Chris- 
tians for worship, represents them as assembling at 
a later hour, " ad capiendum cibum, promiscuum 
tamen et innoxium." By the phase " cibum promts- 



178 THE GOSPEL ACCORDING TO JESUS. 

cuum" Augustine remarks, we are not to under- 
stand merely food partaken in common with others, 
but common food, such as is usually eaten ; the 
term "innoxium" also intimates that it was per- 
fectly wholesome and lawful, not consisting, for 
example, of human flesh (for among other odious 
imputations, that of cannibalism had been cast 
upon the Christians, which, to prejudiced minds, 
might derive some apparent support from a misin- 
terpretation of our .Lord's language in John 6 : 53, 
"Except ye eat the flesh of the Son of man, and 
drink his blood, ye have no life in you"), nor of 
herbs prepared with incantations and magical rites. 

Lucien. Lucien, also, in his account of the phi- 
losopher Peregrinus, tells us that when imprisoned 
on the charge of being a Christian, he was visited 
by his brethren in the faith, who brought with 
them deipna poikila, which is generally understood 
to mean the provisions which were reserved for the 
absent members of the church at the celebration of 
the Lord's Supper. 

Irregularities cause suspension. From the epistle 
of Jucle, and the very doubtful expression found in 
II. Peter 2: 13, and the language of Paul in I. Cor- 
inthians 11 : 23, it appears that irregularities had 
become common in the observance of the agape. 
The feast was wrested from its original design. 
The richer brethren became selfish and gluttonous 



TIIE AGAPE. 179 

to the great neglect of the poorer members. The 
wealthier ones partook of their provisions without 
even inviting the poorer class to partake with 
them. This, no doubt, was a return to the selfish 
indulgence that had characterized the prevailing 
heathen customs, from which some of them had 
been converted. On account of these irregularities, 
and, also, it may have been to avoid the persecu- 
tions to which the Christians were subject, the feast 
part of the rite was dropped about the middle of 
the second century, and the Eucharist was cele- 
brated by itself, and that just before daybreak. 
We learn from Pliny's Epistle that the agape was 
suspected by the Roman authorities of belonging to 
the class of Hetairiai, which were unions or secret 
societies, often employed for political purposes, and 
as such were denounced by the imperial edicts. 

The actions of church councils. The agape did not 
escape the notice of the church councils, for at a 
later period they were regulated very strictly. For 
example, according to the 28th canon of the Council 
of Laodicea, it was forbidden to hold them in 
churches. At the Council of Carthage, a. d, 379, 
the 29th canon ordered that none should partake of 
the Eucharist unless they had previously abstained 
from food. This exception was then added, " Ex- 
cepto uno die anniversario, quo cce?ia domini celebra- 
turT This exception favors the supposition that 



180 THE GOSPEL ACCORDING TO JESUS. 

the agapai were originally held in close imitation of 
the Last Supper, that is, before instead of after the 
Eucharist. It was also forbidden in the Council of 
Orleans, a. d. 533, in the 12th canon. The prohi- 
bition was again repeated in the Trullanian Council 
at Constantinople, a. d, 692 ; also it was again for- 
bidden in the Council Aix-la-Chapelle, a. d. 816. 
Yet these regulations were not intended to set aside 
the agapai altogether. In the Council of Gangra 
in Paphlagonia, about a. d. 630, a curse was de- 
nounced (avddefia euro) on whoever despised the par- 
takers of the agapai or refused to join in them. 
Even Gregory the Great advised the celebration of 
the agape among the Anglo-Saxons, when Christi- 
anity was introduced among them by Austin, a. d. 
596. He advised that it be observed in booths 
formed by the branches of trees. 

Still the actions of a church council does not 
make a practice right or wrong. If any ordinance 
lacked divine sanction, the authority of a church 
council would never make it divine; and again, on 
the other hand, if a practice of the church is but- 
tressed up by the plain command and example of 
the Lord, not all the decisions or vetoes of every 
church council that ever convened can make it of 
none effect. So we see that the opinions of church 
councils have little effect in making or unmaking 
an ordinance of the church. The question of im- 



THE AGAPE. 181 

portance before us is to decide whether the church 
has the authority of the Lord for the practice and 
observance of the agape, and whether the church is 
benefited by the practice. For a practice to be 
truly an ordinance in the strict sense of the word, 
it must be stamped with the Lord's direct com- 
mand and example. But in the absence of a direct 
"thus saith the Lord," the church would undoubt- 
edly be justified, according to the law of common 
sense and personal liberty, in observing a ceremony 
which would develop some virtue, and keep alive in 
the soul those sentiments that will make the man 
better and happier. Such practice could, at least, 
only be a "custom " and not an "ordinance " of the 
church. The adoption of such a practice therefore 
must depend largely on the design and object. 



CHAPTER XVIII. 

THE " SUPPER" NOT THE PASSOVER. 

Why a difference of opinion? — Why it was thought to be the Pass- 
over — What John says — The Passover Feast — Are there any 
contradictions between the several accounts? — "They made 
ready the passover" — The intense desire of Jesus. 

" With desire I have desired to eat this passover with you before I suffer." Luke 22: 15. 

Why a difference of opinion ? The meal eaten by 
Jesus with his disciples in the upper chamber at 
Jerusalem, on the night of his betrayal, is consid- 
ered by many to have been the Jewish Passover. 
Many works have already been written for and 
against this theory, and many great and prominent 
names are to be found on either side of the question. 
Why there is this difference of opinion on a subject 
that both sides claim is so perfecty clear, is one of 
the mysteries that seem to be almost beyond expla- 
nation. It probably may be that by a superficial 
reading of the Gospels, an opinion is formed, which 
becomes in time the foundation of an impregnable 
theory, that no argument can overthrow. That 
great and prominent theologians can be mistaken 
on some very simple questions is not an impossi- 
bility. Some questions are not considered of suffi- 
cient importance to justify a close investigation, 

182 



THE "SUPPER" NOT THE PASSOVER. 183 

therefore first impressions are considered right, 
and, once in a while, some passage may apparently 
strengthen this position, until it becomes a fixed 
principle; and when this is assailed, evidence to 
strengthen the first and favorite theory is eagerly 
sought for. To overcome an original theory is a 
double task, for before any advance can be made 
toward a change, the old prejudices have to be 
removed. 

Why vt was thought to be the Passover. In reading 
the records of Matthew, Mark, and Luke, concern- 
ing the Lord's last visit to Jerusalem, we find in 
the three Gospels, the question of the disciples, 
"Where wilt thou that we prepare for thee to 
Q^t the passover?" The Lord directed them to 
meet a certain man to whom they were told to say, 
" The Master saith, I will keep the passover at thy 
house with my disciples." Then it is asserted, 
"And they made ready the passover." This un- 
doubtedly would make it appear that they were 
prepared to partake of the Passover, for both Jesus 
and his disciples, during this conversation, had 
direct reference to the Jewish Passover. The sur- 
roundings and all things concerned led to this 
conclusion. Then, to strengthen the position that 
this was the Passover feast, Luke tells us that 
when Jesus and his disciples were partaking of 
the meal, the Lord said, " With desire I have 



184 THE GOSPEL ACCORDING TO JESUS. 

desired to eat this passover with you before I 
suffer." This at once clinches the theory, and the 
mind is made up that it cannot be anything more 
or less than the Passover feast itself. Then great 
pains are taken to formulate a time-table of the 
Lord's last week on earth, so that the Passover 
shall take place Thursday eve, and the crucifixion 
on Friday. There may be some other arguments 
in favor of this idea that are not mentioned here, 
but these are the principal and most important. 
Unfortunately, however, this theory conflicts with 
some very positive assertions to be found elsewhere 
in the Gospels. 

What John says. In the first place then, John, 
in relating this circumstance, tells us positively, 
" Now before the feast of the passover." It may 
be rather hard for us to realize the exact time indi- 
cated here. In chapter 12: 1, we are told, "Jesus 
six days before the passover came to Bethany." 
Then in the 12th verse of the same chapter, Jesus 
went toward Jerusalem, and in the 36th verse, he 
hid himself from them. When he was about to 
partake of this supper, it was before the Passover. 
How long it was before we are not told definitely, 
but from the circumstances related elsewhere, it 
must have been twenty-four hours before the feast. 
This undoubtedly was on Thursday evening. Then 
another circumstance that tells us this was not the 



THE "SUPPER" NOT THE PASSOVER. 185 

Passover; from the 29th verse of this 13th chapter 
we infer that the needful things for the feast had 
not yet been brought. When Jesus had told Judas, 
" That thou doest, do quickly," not one of the dis- 
ciples, not even John, understood what the Lord 
referred to ; but they thought that it was a direc- 
tion to purchase the necessary articles for the feast. 
Then when we turn to John 18 : 28, we are bound 
to acknowledge that according to him at least, the 
paschal lamb had not yet been eaten on the follow- 
ing morning. The Jews who had arrested Jesus 
would not go into the house of the pagan governor, 
which had not been purified from the leaven, lest 
they be defiled and could not partake of the 
feast on the legal day, but would have to defer 
it one month. (See Num. 9 : 6, etc.) Thus, accord- 
ing to John, we are bound to conclude that the 
meal eaten by Jesus and his disciples on that 
evening was an ordinary one, and that the Friday 
on which the Lord was crucified was the 14th of 
Nisan, the day on which the lamb was to be slain, 
so that it could be eaten " in the evening." Some 
of those opposed to this view of the matter really 
believe that there are but few commentators who 
thus interpret the Scriptures. Among those who 
advocate this theory are Lucke, Neander, Krabbe, 
Meyer, Theile, Sieffert, Usteri, Ideler, Bleek, de 
Wette, Bruckner, Ebrard, Ewald, Baur, Hilgenfeld, 



186 THE GOSPEL ACCORDING TO JESUS. 

Hase, Weisse, Ruckert, Steitz, J. Muller, Koessing, 
Kahnis, Pressense, Keim, and several others And 
how are we going to reconcile John with the other 
evangelists ? will be another question. Let us look 
the subject reasonably in the face, and treat it so 
that the sole object of our investigation will be to 
arrive at truth, and not merely to substantiate 
some preconceived opinion. 

The Passover Feast. Are we positive we compre- 
hend the time and manner of observing the Pass- 
over? Of course, in this land and age of Bibles, 
it is well known that the Passover was instituted 
to commemorate the release of the children of 
Israel from the bondage of Egypt. It was the 
anniversary of the passing over of the Israelites by 
the angel of death on the night when the first-born 
of the Egyptians were slain. It was a vejy impor- 
tant event in the history of God's chosen people. 
The feast commenced on the 14th of Nisan or Abib 
and lasted until the 21st inclusive. During this 
time all leaven was carefully banished from the 
house. On the 10th of the month Abib, the master 
of a family separated the sacrifice, which was to be 
without blemish (Ex. 12 : 1-6), and it was slain on 
the 14th day, between the two evenings. At the first 
observance the Jews ate the Passover with loins 
girt about, sandals on their feet, staves in their 
hands, and in haste, like travelers equipped for a 



THE "SUPPER" NOT THE PASSOVER. 187 

journey (Ex. 12: 11). But subsequently the usual 
mode of reclining was adopted in token of rest and 
security. Josephus tells us that, "The feast of un- 
leavened bread succeeds that of the passo<ver, and 
falls on the fifteenth day of the month, and con- 
tinues seven days, wherein tbey feed on unleavened 
bread." As the 14th was the day on which the 
leaven was removed from houses, and the lamb 
slain, and the unleavened bread baked, and other 
preparations made for the feast, it was called "the 
day of the preparation," thus it is referred to in 
Matthew 27 : 62, and other places. As this is a 
very important item in arriving at the proper con- 
clusion, it should not be forgotten. The date of 
the killing of the lamb was the 14th, but it was not 
eaten until the evening, which, according to the 
Jewish mode of counting time, the day beginning 
at sunset, would make the feast on the 15th. 
Thus the 14th, on account of the killing, was often 
called the Passover day (See Lev. 23 : 5, and Num. 
28 : 16), although it was not eaten until the loth. 
This is another important item. 

Are there any contradictions between the several 
accounts ? When we read John 13 : 1, 29 ; 18 : 28 ; 
19 : 14, 31, we are bound to recognize the certainty 
with which John announces that the Passover was 
not eaten until after the crucifixion. John speaks 
with no uncertain tone, and as one of the inspired 



188 THE GOSPEL ACCORDING TO JESUS. 

writers we are bound to respect his clear, positive, un- 
equivocal assertions. If there were no other writers 
but John, all would agree that the supper eaten by 
the Lord in that upper chamber was not the Passover 
feast. Then if there is a contradiction, either John 
or the other evangelists were mistaken. This is 
the exact predicament into which we get, when we 
assume that the words of Matthew, Mark, and 
Luke, referred to in the second paragraph of this 
chapter, mean that the meal eaten on the night of 
the betrayal was the Jewish Passover, and we ques- 
tion the plain language of John. Many attempts 
have been made to reconcile what some people 
innocently claim is a contradiction. One theory 
is that the Jews had postponed the Passover for a 
clay. So that they would not be bound for two 
consecutive days to the strictness of the Sabbath 
observance, they transferred the first feast day, 
which at that time fell on Friday, to the Sab- 
bath, while Christ faithfully abided by the legal 
term. This, however, has no history to substan- 
tiate it. This theory was born about the time of 
the Reformation. Then, again, according to Isen- 
berg, "many thousand strangers, in order not to 
break in upon the Sabbath with the preparation of 
the Passover meal, held this meal already on the 
13th of Nisan. So, also, did Jesus, in order to 
institute the Lord's Supper as the fulfillment of the 



THE " SUPPER" NOT THE PASSOVER. 189 

Passover feast, and to die as the Antitype of the 
Passover lamb." This, too, is unsupported by his- 
tory. A paschal lamb on the 13th of Msan is to 
the Jewish consciousness an impossibility. But 
why all these theories? Why not take John at 
his word, and accept his assertions as facts? To 
endeavor to explain them away will only mystify 
and land us in confusion, and break up the beau- 
tiful harmony and design of the Scriptures. 

"They made ready the passover." The paschal 
lamb was to be slain on the 14th, and eaten on the 
15th ; therefore the meal eaten by Jesus and his 
disciples on the evening of the 13th or beginning of 
the 14th was not the Passover feast, but what Luke 
and John call it, merely a supper. Let us look 
over the assertions of Matthew, Mark, and Luke, 
and see whether there is truly a contradiction. The 
five references of John to the future Passover feast, 
while relating the circumstances of our Lord's 
betrayal and crucifixion, must be recognized as 
truth, and form the foundation for the correct 
theory. Matthew says, "Now the first day of the 
feast of unleavened bread the disciples came to 
Jesus, saying unto him, Where wilt thou that 
we prepare for thee to eat the passover?" Mark 
and Luke are a little more definite, for they say, 
"Then came the day of unleavened bread, when 
the passover must be killed," or " when they killed 



190 THE GOSPEL ACCORDING TO JESUS. 

the passover." Here, then, is the foundation of the 
theory that Jesus ate the passover on his last night 
on earth. We must bear in mind that the paschal 
lamb was to be slain on the 14th day of the month. 
We do not want to enter into any detailed criticism 
of the words in the original Greek, as the transla- 
tion before us will answer all purposes in bringing 
out the principle. According to Exodus 12 : 6, the 
passover was slain on the 14th. It was on the 
14th, then, that the disciples said, " Where wilt 
thou that we prepare for thee to eat the passover?' 7 
We must remember that the Jewish day was not 
like ours, from midnight to midnight. The Jewish 
day commenced at sunset. So here, now, in the 
beginning of the 14th, on what would be with us 
Thursday evening, but with them the commence- 
ment of Friday, the 14th, they became anxious 
about the Passover. Was it not natural? They 
were honest and pious Jews. Obedience to the 
law was the first consideration. They came to 
Jerusalem to keep the feast. The day of prepa- 
ration, when the passover was to be killed, had 
commenced, so they desired to know where the 
preparation should be made. Jesus gave them the 
necessary information, and they went and u made 
ready the passover." Now we do not want to 
quibble about words, but so far as killing the lamb, 
that would have been impossible. In fact, the time 



THE "SUPPER" NOT THE PASSOVER. 191 

of the killing is very carefully mentioned; Exodus 
12: 6, tells us it was "between the two evenings." 
That time had not arrived. So we infer the words, 
"they made ready the passover," implied that all 
necessary arrangements for the time had been 
made. They had searched for the leaven and 
prepared for the reception of the Master, that 
was all that could be expected then. It may be 
possible that these words may also mean that they 
had procured the passover — that they had pur- 
chased the lamb and were now ready as soon as 
the time came. The disciples as pious Jews, un- 
der the instruction of the Greatest Jew that ever 
lived, knew all the details concerning the Passover. 
Thus, then, we find the disciples on Thursday eve- 
ning, after sunset, but according to Jewish time, the 
beginning of the 14th of Nisan, preparing for the 
Passover. 

The intense desire of Jesus. The Master and the 
twelve now surrounded the table prepared for 
them, and when we remember that they came to 
the metropolis to observe the Passover, is it any 
wonder that this should be the topic of conversa- 
tion? Jesus is speaking. Luke says, "And he 
said unto them, With desire I have desired to eat 
this passover with you before I suffer." Yes, tl this 
passover," say a great many, at once clinches the 
theory, and silences all contradiction. The word 



192 THE GOSPEL ACCORDING TO JESUS. 

" this " tells us that the meal before them was the 
Passover, and the Lord said so. But before hastily- 
forming a conclusion, remember the positive asser- 
tions of John, and let us reason whether these 
words cannot have another meaning that will not 
conflict with John. We have said that the Pass- 
over was uppermost in the minds of the disciples. 
The Lord knew that his hour was come. Although 
he had repeatedly hinted to his disciples about his 
crucifixion, yet they had failed to receive it. They 
were anticipating the feast. As true Jews they 
were looking forward with pleasure to the enjoy- 
ment of the feast with their beloved Master. So 
now he attempts again to prepare their minds for 
what was to come. "With desire I have desired 
to eat this passover with you before I suffer." This 
was a Hebraism expressing his intense desire. 
" This passover," the one that is only distant 
twenty-four hours. "This passover," which we 
came here to keep. "This passover," which you 
are making preparations for. How could the feast 
which they expected soon to celebrate, be anything 
else but "this passover" to them. Is not this a 
common way of expressing a near and expected 
event? And under the circumstances how could 
the words mean anything else? In a few hours 
the Savior will be in the hands of his persecutors, 
and farther on in the day he will be brought before 



THE "SUPPER" NOT THE PASSOVER. 193 

Pilate ; his enemies will not take him into the 
pagan hall of judgment, for fear of being defiled so 
that they could not keep the " this passover." Now 
at the table of his last supper, he refers to this 
feast, that the Jews later in the day were afraid 
they could not celebrate if they went into the house 
of the heathen governor, as "this passover." This 
explanation harmonizes with all the circum- 
stances. Then hear the conclusion of the Lord's 
wish, " For I say unto you, I will not any more 
eat thereof, until it be fulfilled in the kingdom of 
God." Ah, no more passovers, no more types, the 
next feast will be the grand Antitype in eternity, 
the feast of infinite love in heaven. How beauti- 
fully the human side of Jesus is here portrayed ! 
He anxiously desired to enjoy another feast with 
those that had followed him through all his perse- 
cutions ; but alas ! the dark hour of his terrible 
trial was at hand. "I will not any more eat thereof 
(not hereof) until it be fulfilled in the kingdom of 
God." Out of the same heart, a few hours later, 
there came another wish. Hark ye, ye sons of 
men, while the Man of Sorrows speaks out of his 
anguished soul, " my Father, if it be possible, let 
this cup pass from me : nevertheless, not as I will, 
but as thou wilt." 

Other passages might be mentioned, but why is 
it so necessary to prove a fact ? Matthew, in chap- 



194 THE GOSPEL ACCORDING TO JESUS. 

ter 27 : 62, brings another proof that the Passover 
was not eaten at the time of the crucifixion, "JSTow 
the next day, that followed the day of preparation, 
the chief priests and Pharisees came together unto 
Pilate." This was after the crucifixion. The Lord 
was crucified on "the day of preparation." As be- 
fore stated, the day of preparation was the day 
upon which the lamb was killed, and which, of 
course, was before the feast. Thus Matthew be- 
comes a witness against the theory that the Lord 
ate the Jewish Passover on the night of the be- 
trayal. There is a deep significance in the time of 
the Lord's crucifixion, which, however, we will 
reserve for the next chapter. 



CHAPTER XIX. 

THE DESIGN OF THE PASSOVER. 

The Jewish religion a religion of types — Sacrifices — The true Paschal 
Lamb — The time of sacrifice — Jesus crucified on the day of prep- 
aration — Paul's testimony. 

" Christ our passover is sacrificed for ws." I. Cor. 5: 7. 

The Jewish religion a religion of types. In all the 
ceremonies and institutions of the old dispensation 
the Lord had a definite design. These rites and 
feasts were intended to teach deep spiritual truths. 
They were types and shadows of better things that 
were to come. It might be shown, and that with 
great profit, that the Lord's dealings with the chil- 
dren of Israel, were significant beyond mere his- 
torical facts ; they were intended to teach us God's 
manner of dealing with man in his eternal salva- 
tion. The law truly was a schoolmaster to bring 
us to Christ. The experiences of the children of 
Israel are truly typical of the religious and spir- 
itual experience of every child of God. Egypt 
with her Pharaoh and brick-fields and bondage, 
truly represents the carnal, selfish world and its 
tvrant master with the bondage of sin. The rescue 
of God's chosen people under the leadership of 
Moses; the march through the wilderness, and the 

195 



196 THE GOSPEL ACCORDING TO JESUS. 

significant incidents that were there experienced; 
the crossing of the Jordan and the entrance into 
Canaan, are all full of spiritual lessons, and truly 
typical of the struggling, higher life through which 
a Christian passes. The religion of the Jews may 
truly be considered a religion of types, that have 
their fulfillment in the spiritual life. The Pass- 
over as well as being commemorative was typical. 
While it was intended to keep before the minds of 
the Jews their deliverance from bondage, and thus 
keep them true to the God who delivered them, 
it also pointed forward to a greater event that 
should take place in the history of mankind. 
Everything connected with the feast was highly 
significant, even to the search for, and the abolish- 
ing of, leaven from the houses. The object of this 
chapter is not so much to explain the spiritual 
import and meaning of the several ceremonies of 
this feast, as to point to the typical connection 
with the Lord Jesus > hrist. 

Sacrifices. It is hardly within the sphere of this 
work to go into a lengthy discussion of the spiritual 
meaning of the sacrifices of the old law. The sacri- 
fices and offerings under the Jewish dispensation 
had their teachings, and frequently in the writings 
of the old prophets, we are pointed to the spiritual 
meaning. The Lord desires the complete surren- 
der of man to his service — life, soul, and body. 



THE DESIGN OF THE PASSOVER. 197 

By these frequent sheddings of blood, this was 
taught. The blood is the life. The offering of the 
blood or the life of an animal represented the offer- 
ing of the whole life to the Lord. The offering of 
our lives upon the altar of purity and honesty is 
what we are taught. "To do justice and judgment 
is more acceptable to the Lord than sacrifice" 
(Prov. 21 : 3). " The sacrifices of God are a broken 
spirit: a broken and a contrite heart, God, thou 
wilt not despise. * * * Then shalt thou be pleased 
with the sacrifices of righteousness " (Ps. 51 : 16, 19). 
" Will the. Lord be pleased with thousands of rams, 
or with ten thousands of rivers of oil ? * * * He 
hath shewed thee, man, what is good ; and what 
doth the Lord require of thee, but to do justly, and 
to love mercy, and to walk humbly with thy God ? " 
(Micah 6: 7, 8.) Thus the mind was led to higher 
lessons by the teachers of old. 

The true Paschal Lamb. But let us look in par- 
ticular to that to which the feast and sacrifice of 
the Passover pointed. It was the anniversar} T of 
the passing over of the angel of death. Were not 
the old Israelites taught here the lesson of redemp- 
tion? There is another passing over yet in the 
future. God himself will provide the Lamb. The 
Lamb was slain, and in fulfillment of the old type, 
the lintels and door-posts of our lives are to be 
sprinkled with the blood of the Lamb ; and wherever 



198 THE GOSPEL ACCORDING TO JESUS. 

this blood is seen, then will the avenging angel pass 
over, and we shall be saved for eternity. Does not 
Isaiah, in chapter 53: 7, refer to this Lamb? " He 
is brought as a lamb to the slaughter, and as a 
sheep before her shearers is dumb, so he openeth 
not his mouth." Did not John the Baptist intro- 
duce him to the whole world, when he proclaimed, 
' 'Behold the Lamb of God, which taketh away the 
sins of the world." And when this Lamb of God 
was offered up a living sacrifice, we see how beauti- 
fully this type was carried out. 

The time of sacrifice. But let us go a step farther. 
We have seen that the perpetuation of the Pass- 
over feast, not only continually reminded the Jews 
of the deliverance of their forefathers, but also con- 
tinually led them to look forward to a fulfillment of 
the prophecy uttered by Moses : " The Lord thy 
God will raise up unto thee a Prophet from the 
midst of thee, of thy brethren, like unto me ; unto 
him ye shall hearken " (Deut. 18 : 15). How truth- 
fully this came to pass in the Antitype of the Pass- 
over ! The paschal lamb was slain on the 14th of 
JSFisan, "between the two evenings." (Marginal 
reading of Ex. 12 : 6.) According to the Jewish 
mode of reckoning time, each day toad two eve- 
nings. The day commencing at sunset, began in 
the evening, and, of course, ended in the evening. 
The days in that time were divided into two sec- 



THE DESIGN OF THE PASSOVER. 199 

tions — the morning and the evening. Noon was 
the time of division. Everything after noon was 
generally called evening. There was a recognized 
time when the pious Jews had a devotional exercise 
called the evening sacrifice; this is hinted at in 
I. Chron. 16: 40, and mentioned specifically in Ezra 
9 : 4. This became a regular hour of worship, and 
we find Peter and John going to the tern pie at this 
time, "being the ninth hour." (Acts 3: 1.) This 
answered to our three o'clock in the afternoon. 
Now, according to the manner of keeping time in 
the days of old, one evening began at noon, the 
natural time of division ; and the other evening- 
began at the beginning of the Jewish day, that 
would be about six in the evening. So thus " be- 
tween the two evenings " would be what we would 
call the middle of the afternoon. Mark tells us, 
"And it was the third hour, and they crucified 
him" (ch. 15:25). 

Jesus crucified on the day of preparation. In John 
19: 14, just before the crucifixion, it is said, "And 
it was the preparation of the passover, and about 
the sixth hour." And after the crucifixion (verse 
31), "Because it was the preparation," they be- 
sought that the bodies should not remain on the 
cross on the Sabbath day. The Lord was crucified 
on the ninth hour of the 14th of Nisan, the regular 
time of the slaying of the paschal lamb. This was 



200 THE GOSPEL ACCORDING TO JESUS. 

on Friday, and, of course, the Sabbath was drawing 
on, as it commenced at sunset of that day. Even 
Matthew, whom those who hold that the Passover 
was eaten on Thursday evening quote as an author- 
ity for their theory, says, "Now the next day, that 
followed the day of preparation, the chief priests 
and Pharisees came together unto Pilate," request- 
ing that he should make the sepulchre safe. We 
must not forget that the "clay of preparation " was 
the day when the sacrifice was slain. It was the 
day when Jesus was crucified. Thus, then, we see 
that the type and the Antitype met on the cross. 
Dr. Kitto, in his Cyclopedia of Biblical Literature, 
in a note under the word 4t passover," says : "Thus 
in the evening of times (Heb. 1:2; I. Pet. 1 : 19, 
20), or last days, about the same hour of the day 
when the paschal lamb was offered in the temple, 
did Christ die on Calvary, so that the substance 
and the shadow corresponded." .(Mark 15: 25-33.) 
PauVs testimony. No wonder Paul, after calling 
attention to the practice of purging out the old 
leaven in the Passover feast (1. Cor. 5 : 7), should 
say with emphasis and joy, "Christ our passover is 
sacrificed for us." What an array of testimony! 
all in favor of Jesus being the Lamb of God, and 
coming forth as the great Antitype ; prophesied of 
by Moses ; typified for nearly fifteen centuries by 
the feast of the Passover ; John positively testify- 



THE DESIGN OF THE PASSOVER. 201 

ing that he was crucified during the hour of the 
slaying of the paschal Jainb; then this buttressed 
up by Matthew, Mark, and Luke; lastly, Paul 
coming in with his explanation of the spiritual 
application of the Passover, and his assertion that 
Jesus is our Passover. We are thus enabled to see 
how the old and new dispensations are dove-tailed 
together. What a glorious whole do the institu- 
tions of God make! We are now enabled to see 
how beautifully God led the minds of men to accept 
the heavenly truths that are to lift us up to a 
higher manhood. While the foregoing may not 
seem to have any direct reference to the Lord's 
Supper, which we have now under discussion, 
yet by this we desire to prepare the mind to 
comprehend the great design of this Christian 
feast. 



14 



CHAPTER XX. 

EXEGESIS OF I. CORINTHIANS 11: 17-34. 

Paul's analysis of the Lord's Supper is of vital 
importance in arriving at a proper idea of the 
position it should occupy in the Christian faith and 
practice. So with this view we will consider it. 

Verse 17. " Now in this that I declare unto you, I 
praise you not, that ye come together not for the better, 
but for the worse." Paul seems to have in his mind, 
in the very beginning, the disorder and confusion 
of which the church was guilty, also the directions 
he intended to give, and thus opens up the matter 
very abruptly. The word waiva (I praise) does not 
have bfias (you) connected with it, as in verse 2 of 
this chapter, so that the original reads, " 1 praise 
not." It is not very plain then what he does not 
praise. The condemnation may be applied in quite 
a different sense to what the apostle intends it. 

18. "For first of all, when ye come together in the 
church, I hear that there be divisions among you; and 
I partly believe it" It seems that there was more 
than one cause of complaint. The first, no doubt, 
has reference to the one under consideration — the 
irregularities of the Lord's Supper. The second is 

202 



EXEGESIS OF I. CORINTHIANS. 203 

the misapplication of the gifts of the Spirit, which 
is treated in the next chapter. " I partly believe 
it," implies that he does not believe all he has 
heard. A delicate hint that he had a better opinion 
of them, rather than a questioning of the veracity 
of those who informed him. The divisions (ax'^ara) 
refer more to a lack of harmony or mixing together 
after they had met as a congregation, than to any 
serious difference of opinion. 

19. "For there must be also heresies among you, that 
they which are approved may be made manifest among 
your The word "heresies" (aipiceLg) does not mean 
anything more than the divisions of last verse. It 
does not mean separations through the holding of 
different views, but the natural divisions that exist 
in religious bodies through selfishness, self-conceit, 
and kindred evils. The verse means that these 
separations or divisions must naturally come, so 
that the honest and good may be tested and known. 
Lack of harmony, when good and bad mingled 
together, was a natural result. 

20. " When ye come together therefore into one 
place, this is not to eat the Lord's supper. 11 Consid- 
ering the selfishness and irregularities mentioned 
in the following verse, it was impossible for them 
to call it the Lord's Supper. Coming together into 
one place or under one roof does not necessarily 
make a Lord's Supper. Much else is needed be- 



204 THE GOSPEL ACCORDING TO JESUS. 

sides merely coming together. The Lord's Supper 
(nvpiaabv deinvov) is a meal belonging to the Lord, 
a feast of the Lord, consecrated to Christ. This is 
the same as the hyh^ai of Jude 1 : 12, a feast at 
which the Christians ate and drank together what 
they severally brought with them. During this 
meal the consecrated emblems were eaten accord- 
ing to the precedent laid down by the Lord at its 
institution. This is referred to in the previous 
chapter, verses 16 and 21, and in Acts 2 : 42, and 
other places. The Lord's Supper does not mean 
merely the celebration of the Eucharist, but the 
whole meal. Under no circumstances does m^w 
mean anything less than the evening meal. The 
precise scope of this word is determined by the 
meal as originally instituted by the Lord, and 
recorded in John 13, to which it undoubtedly 
points. The supper is called the Lord's, because 
he instituted ■ it. It differs from all other meals 
because it is consecrated to him, and that during 
this meal, and in connection with it, he introduced 
the emblems of his own body and blood, a feature 
that brought it within the ordinances of the church. 
The memories connected with it, and the thoughts 
the Lord associated with it, made it peculiarly 
his, and thus it became dear to the hearts of the 
disciples. 



EXEGESIS OF I. CORINTHIANS. 205 

21. "For in eating every one taketh before other 
his own supper: and one is hungry, and another is 
drunken." Instead of waiting for each other, each 
one used up the provision he had brought irrespect- 
ive of the needs and feelings of those present. Of 
course, when the rich acted in the way here de- 
scribed, the poor also had to eat whatever they 
might have brought with them by themselves; 
and if they had nothing, they went away empty, 
hungry, and put to shame (verse 22). Thus it was 
no longer the Lord's, but their own supper. The 
very design and first principle of the Lord's Supper 
was violated — that of making the church a com- 
mon family, and all becoming a unit. Equality, 
unity, and humility, are the principles the Lord so 
strongly emphasized. These are taught in the 
ordinance. When these principles are lacking, 
then it is no longer the Lord's Supper. The prac- 
tice of this church shows a sign of selfishness and a 
lack of love. Coming together into one place, and 
even bringing food and partaking of it, is not to eat 
the Lord's supper. If it is the feast of the Lord, 
he must preside. His Spirit must permeate every 
heart. If we do provide some of the food, it is but 
as his stewards. He is the host, and we are merely 
his guests, and so must be governed by his rule 
and example. 



206 THE GOSPEL ACCORDING TO JESUS. 

22. "What! have ye not houses to eat and to drink 
in ? or despise ye the church of God, and shame them 
that have not*! What shall I say to you*! shall I 
praise you in this 6 ! I 'praise you notT If these 
people merely desired to have a feast of their own, 
they had their own houses where they could have 
enjoyed it. But they came together with the 
avowed purpose of partaking of the Lord's Supper. 
They violated every principle of the Lord, there- 
fore it is no wonder that Paul says, ''What! have 
ye not houses to eat and to drink in?" For the 
gratification of mere physical hunger they had 
their own houses and their own tables. It was in 
reference to partaking of their own supper (verse 21), 
that Paul says this. " Have ye not houses to eat 
and to drink in? " must not be applied as to mean 
there was no eating and drinking at the Lord's 
Supper. For how could one partake even of the 
Lord's Supper without eating and drinking ? The 
distinction between the "Lord's Supper" and our 
"own supper" must be kept in mind. We should 
not desecrate the Lord's institution by gluttony and 
selfishness. Did not some of these people despise 
the church of Grod, when they considered its 
members unworthy to eat and drink on a common 
footing with them? The poor could not but feel 
themselves slighted and shamed, if they were not 
thought worthy of having a share in what the 



EXEGESIS OF I. CORINTHIANS. 207 

wealthier had provided. The main emphasis in 
the first clause is on r^ en^ciag rov deov (the church 
of God) ; and in the second, upon Karatax^ere (shame). 
23. "For I have received of the Lord that which 
also I delivered unto you, That the Lord Jesus, the 
same night in which he was betrayed, took bread" 
It is a question here whether Paul received what 
follows by tradition or revelation. This we must 
leave undecided, as it is impossible to prove either 
view, although all testimony leans to the latter. 
He is referring to the instructions he must have 
given them at some former time. Here, now, is 
the message: "That the Lord Jesus, the same 
night," etc. It must be borne in mind that it was 
his last night, and to the disciples was peculiarly 
dear, not only because it was his last meal on 
earth, but because of the grand truths he taught 
them there, and the future blessing to which it 
pointed. No doubt his brief explanation of its 
object was deeply imbedded on their mind. "For 
I say unto you, I will not any more eat thereof, 
until it be fulfilled in the kingdom of God." What 
could be plainer? There was a feast — a spiritual 
feast that the accepted of God would enjoy with 
their beloved Master in the evening of time. Now 
he is gone, brutally snatched away from them by 
the murderous hands of his cruel enemies. Yet 
he lived in their memories. Over and over again, 



208 THE GOSPEL ACCORDING TO JESUS. 

in imagination, they sat with him in that upper 
chamber, and the echo of his words were the sweet- 
est music to their loving souls. How they hung 
over the joyful words of promise ! " For I say unto 
you, I will not any more eat thereof, until it be ful- 
filled in the kingdom of Grod." So when they 
assembled together around the tables, they remem- 
bered his teaching, his sacrifice, his unselfishness, 
his anxiety on their account, his love, his promises. 
No other ceremony was dearer to their hearts than 
this meal ; more especially as the Lord connected 
it with the feast of eternity. What a hard lot was 
theirs! Persecution, stripes, imprisonment, and 
death, were at their heels continually. Every duty 
was attended with danger and sacrifice. It was 
a cold, chilly, selfish world to them. Now when 
they gathered together at the Lord's Supper, they 
could fearlessly unburden their hearts to each 
other. They were bound together by the strong 
ties of Christian love — love so strong that even 
death could not break the links. They were each 
day walking in the deep, dark shadows of trials 
and persecutions, but here they were blessed with 
the sunshine of hope. How they loved to bask in 
it! The words of promise came to them o'er and 
o'er again, " Until it be fulfilled in the kingdom of 
God." Every word was a peal of bells, ringing out 
joy, and hope, and love, and gladness. " That the 



EXEGESIS OF I. CORINTHIANS. 209 

Lord Jesus, the same night in which he was betrayed.''' 
They cannot commemorate that event too substan- 
tially. Though it was solemn and gloomy to them, 
now it is the time above all others, on which they 
love to look back. He "-took bread?' This natur- 
ally implies the presence of a feast. The bread 
was on the table. They all remembered that Last 
Supper. This was the principal feature of this 
evening, and so when seated at that table, he took 
bread (aprw, a cake of bread). All throughout this 
account of the Lord's Supper, a feast, a meal, is 
implied and understood. Paul commences by 
speaking of it, and then the word "supper" leaves 
us no alternative, besides the reference that the 
Eucharist was instituted during the supper. Mark 
that the supper is not condemned in any part of 
this passage, but merely the irregularities and 
selfishness of its observance. 

24. '''And when he had given thanks, he brake it, 
and said, Take, eat: this is my body, which is broken 
for you: this do in remembrance of me" The dif- 
ferent records connect the Last Supper and the 
Eucharist very substantially together. As we have 
seen in the last verse, Paul introduces the narrative 
by referring to the time and circumstance of its 
institution, " That the Lord Jesus, the same night 
in which he was betrayed, took bread." Matthew 
connects them so that they appear to be different 



210 THE GOSPEL ACCORDING TO JESUS. 

stages of the same institution, "And as they were 
eating, Jesus took bread," etc. Mark has it. "And 
as they did eat, Jesus took bread," etc. The circum- 
stances connected with the Lord's last night, and 
especially the institution of the Lord's Supper, were 
well known to the early Christians. Therefore it 
would not have been necessary to again relate it in 
detail. The simple introduction by Paul, seemed in 
his eyes, sufficient for the purpose. His object in 
relating this incident, with the accompanying expla- 
nation, was to correct their irregularities, by calling 
attention to the design of the institution. "He 
brake it. 11 This represented the violent death that 
would soon be accomplished in his body. "Take, 
eat." It was to become part of our body and 
system, symbolizing the spiritual nourishment and 
consequent growth that his disciples would realize 
when he entered into their being, and they fed on 
him. " This is my body" more literally, the body of 
me. The emphasis must be laid on rd ™,«a (the 
body). "Which is broken for you. 1 ' The Lord's 
body was not broken (see John 19: 33), therefore 
the word kIojuvov ( being broken ) is omitted in 
most of the manuscripts, and is considered spuri- 
ous. The sentence, without this word, would read, 
"which is for you," or, "in your behalf." The 
action of breaking the bread was interpretation 
and explanation enough. " This do in remembrance 



EXEGESIS OF I. CORINTHIANS. 211 

of me" Here, then, was the object of partaking 
of the emblem of his body. These words do not 
occur in Matthew or Mark. Several prominent 
commentators seem to think that, generally speak- 
ing, a preference must be accorded to the narratives 
of the "supper" by Matthew and Mark (and be- 
tween those two, again, to that of Mark) over those 
of Paul and Luke. 

25. "After the same manner also lie took the cup, 
when he had supped, saying, This cup is the new 
testament in my blood: this do ye, as oft as ye drink 
it, in remembrance of me" There is a very remark- 
able agreement between the two accounts of the 
"supper" as given by Paul and Luke. It is not 
considered likely that Paul depended upon Luke, 
but rather the reverse. " After the same manner" 
implies the giving of thanks. " When he had supped" 
After he had taken supper. This is another instance 
of how the Eucharist is dove-tailed into the supper, 
showing us, beyond doubt, the importance of the 
meal in the minds of the disciples, and how insepa- 
rable they were in their hearts and memories. 
"This cup is the new testament [covenant] in my 
blood." The wine in the cup was the emblem of 
his blood. Christ's blood was the means of recon- 
ciliation between God and man — the new covenant, 
a covenant of grace, in which were established on 
man's side, faith in Christ, and on God's side, for- 



212 THE GOSPEL ACCORDING TO JESUS. 

giveness, The Lord looks upon the cup as this 
covenant, because it contains the divinely-instituted 
emblem of his covenant-sealing blood. "This do 
ye, as oft as ye drink it, in remembrance of me." 
According to this, it is the will of Jesus, that when- 
ever they assemble on such occasions, the great 
design must not be forgotten. 

26. " For as often as ye eat this bread, and drink 
this cup, ye do shew the Lord's death till he come" 
These are still not the words of Christ, but seem 
to be an expression that Paul involuntarily glides 
into in citing the language of the Master. The 
fact that this verse is linked to the preceding nar- 
rative by yap (for), implies that the apostle is here 
beginning to speak in his own name. The expres- 
sion may be paraphrased thus: As the foregoing is a 
true statement of the original institution, therefore as 
often as ye eat this bread, etc. The words "ye do 
shew the Lord's death," are a very weak rendering of 
the original KarayyiUere, which means, literally, ye 
proclaim, or announce. This proclamation must 
not be taken as merely a declaration by action. It 
can only be taken as being done orally. How this 
was done, we are not told exactly. However, the 
proclamation in question was considered an essen- 
tial. It is this annoucement or proclamation by 
the unworthy, that makes the condemnation of the 
next verse so strong. " Till he come," axm ™ & d v, 



EXEGESIS OF I. COEINTHIANS. 213 

literally, until he shall have come. This event was 
looked upon as being close at hand. Keeping this 
in view, "until" has a peculiar meaning. 

27. "Wherefore whosoever shall eat this bread, and 
drink this cup of the Lord, unworthily, shall be guilty 
of the body and blood of the Lord" "Wherefore" is 
sufficiently pointed, and connects the two verses. 
The open proclamation, referred to in last verse, 
makes the hypocrisy greater, and thus the sin is 
strongly emphasized. In the passage " whosoever 
shall eat this bread, and drink this cup," v does 
not stand for ««<. It means that if a man partake 
of the one "or" the other, he is guilty. Thus a 
distinction is made emphatic, and a possibility 
implied that either one could be partaken of un- 
worthily, independent of the other. Here is a nice 
point of distinction. We must remember that the 
bread was partaken of during the meal. See the 
announcement of Matthew and Mark: "And as 
they were eating, Jesus took bread," etc. And the 
cup was used after the supper. See the expression 
in verse 25 : " When he had supped." Thus it may 
be possible to partake of the bread worthily, while 
the cup may be taken in an unworthy state of 
heart. "Shall be guilty of the body and blood." If 
the condition of the heart is unworthy the occasion, 
the body and blood of Jesus, with which we enter 
into communion by partaking of them, can only 
be abused and profaned. 



214 THE GOSPEL ACCORDING TO JESUS. 

28. "But let a man examine himself, and so let 
him eat of that bread, and drink of that cup." Now 
in order to avoid this guilt and sin, let a man 
thoroughly test his frame of mind. "And so let 
Mm eat" This implies that a man must not ex- 
amine himself with the purpose of making him 
feel unworthy. It is rather intended to bring a 
man out of the wrong into the right condition of 
heart. 

29. "For he that eateth and drinJceth unworthily, 
eateth and drinketh damnation to himself, not discern- 
ing the Lord's body." It seems hva&aq (unworthily) 
is spurious, and is omitted in the Revised Transla- 
tion. Therefore, the text should read, "He who 
eats and drinks, eats and drinks a judgment to 
himself, if he does not discern the Lord's body." 
"Damnation" (np^a). The old word in King James' 
translation, with which we are all so familiar, 
carries with it the meaning of eternal punishment, 
when in truth the word in its meaning is much 
milder. That «/>*><* means a temporal judgment 
is substantiated by the context. Verses 30 and 31 
implies this as the penalty of unworthy communi- 
cating, and that such judgments appeared to him as 
timely chastisements, employed by God to avert 
the eternal condemnation that threaten those who 
continue in sin. This word upt^a is used else- 
where, and mostly in a temporal sense. (See Rom. 



EXEGESIS OF I. CORINTHIANS. 215 

2:2; 3:8; 13 : 2 ; Gal. 5 : 10.) " Not discerning the 
Lord's body" This refers to the emblem of his 
sacred body, with which we enter into communion 
by partaking of the Lord's ordinance, and respect- 
ing which we ought to form a proper judgment, so 
that we comprehend its sacredness and deep signifi- 
cance. When we remember that the church of 
Corinth forgot themselves, and turned the sacred 
supper into a banquet and carousal, of which sel- 
fishness was the chief principle, how significant is 
this verse ! We are to recognize its sacred import, 
and every feeling of a carnal, selfish nature must 
be eradicated, so that we can enjoy the full spiritual 
blessing that the Lord intended it should bring. 

30. "For this cause many are weak and sickly 
among you, and many sleep." Here Paul quotes 
instances where judgment had fallen on many of 
them. In those days chastisements from the Lord 
in the shape of sickness and death were common 
Probably no more common than now, but there was 
this difference : then they were recognized as such, 
now they are not. It seems hard to establish a 
definite distinction between aodeveig (weak ones) and 
appuaroi (sickly ones) ; the words imply two stages 
of physical sickness, of which the latter is the 
more serious. 

31. "For if we would judge ourselves, we should 
not be judged." The word dceKpivo^ev, here rendered 



216 THE GOSPEL ACCORDING TO JESUS. 

"judge" is parallel to dom^e™ of verse 28, there 
translated "examine" This is the idea presented 
here. The last word "judged" is kKpivdpeOa in the 
Greek, and has quite a different meaning. This 
is only another instance of the inaccuracy of 
King James' translation, and which makes it hard 
to comprehend without the help of the original 
Greek. The true sense of this verse is : " For if 
we would examine ourselves, we should not be 
judged." The Kevised Edition has it: "But if we 
discerned ourselves." This is a commentary on 
verses 28 and 29. 

32. "But when we are judged, we are chastened of 
the Lord, that we should not be condemned with 
the world." "Judged," here kp^evol is the same 
as the last judged of last verse. This is an ex- 
planation of verse 29. The meaning is very 
plain. Verse 31 says, "For if we would judge 
ourselves, we should not be judged," and then 
in this verse, Paul continues, " But when we do 
receive a judgment [by temporal sufferings], we 
are chastened by the Lord, in order that we may 
not be condemned [at the last judgment] with the 
world." The use of the first person gives this and 
the previous verse the form of a general statement. 
It seems as if the apostle does not desire to confine 
this statement to the state of affairs at Corinth, 
but wishes to let it have a wider and more uni- 
versal application. 



EXEGESIS OF I, CORINTHIANS. 217 

33. "Wherefore, my brethren, when ye come to- 
gether to eat, tarry one for another." Paul, now 
in his closing remarks, comes back to the grievance 
for which this church was first arraigned — that 
of selfishness and lack of harmony. In the words 
of the Authorized Version, the accusation was, 
" For in eating every one taketh before other his 
own supper : and one is hungry, and another is 
drunken." A common-sense translation of the 
same verse reads, "For each begins to eat what 
he has brought for his own supper, before anything 
has been given to others, so that while some are 
hungry, others are drunken." This, the apostle 
argues, is a violation of every principle and design 
of the Lord's Supper. Wow, as a remedy, he 
virtually says, " Therefore, my brethren, when you 
meet for the Lord's Supper, let none begin to eat 
by himself, while he leaves others unprovided, for." 
"Tarry one for another" Some scholars translate 
this, Beceive ye one another, for kKdi X eaee is rendered 
to look for, to await, expect, receive. However we 
may translate this word, it is intended as a contrast 
to despising other guests, and keeping them from 
enjoying the same privileges as ourselves. This is 
what the Greek word means, no matter what we 
may render it. Therefore, Paul lays down, as a 
first principle of the Lord's Supper, that all must 
be on an equality, irrespective of financial and 

15 



218 THE GOSPEL ACCORDING TO JESUS. 

social standing. This principle is contained in the 
words translated " Tarry one for another." 

34. "And if any man hunger, let him eat at home; 
that ye come not together unto condemnation. And the 
rest will 1 set in order when I come" The satisfying 
of hunger i« that which is to be done at our homes. 
The Lord's Supper or agape should not be used as 
a meal for such carnal and material purposes. It 
has a higher significance. Some critics understand 
this to mean, " If any one has such keen hunger 
that he cannot wait for the distribution, let him 
rather take a previous meal at home." But the 
original does not go so far. The principle laid 
down here is that the Lord's Supper is not for the 
satisfying of hunger. Our private tables at our 
own homes are for this purpose. But Jesus insti- 
tutes this for a higher purpose than merely that of 
gratifying carnal appetites. This closing verse, 
instead of striking a blow at the meal as instituted 
by the Lord on his last night, upholds the practice, 
and only condemns the carnal tendency. Through- 
out this whole narrative of the institution, and the 
accompanying criticism of the action of the Cor- 
inthian brethren, there has been woven a golden 
thread of actual understanding that the Lord's 
Supper was a meal, around which clustered the 
grandest thoughts and principles connected with 
the Christian practice. But, as a meal, it was 



EXEGESIS OF I. CORINTHIANS. 219 

possible that the great feature of its design would 
be forgotten, while the practice might be continued, 
and the appetite satisfied at the expense of the soul. 
Our houses are for the purpose of attending to the 
wants of the body, so let us not turn the house of 
God into a mere place of eating and drinking. 
Let us keep prominently in our minds that Paul 
nowhere condemns proper and legitimate eating 
and drinking at the Lord's table ; neither does he 
condemn the meal. He only condemns the carnal, 
selfish and disorderly observance of a religious rite. 
The outward order and arrangements, and not the 
doctrine, is what meets his disapprobation. Then 
he sums up his reasons for complaining, " That ye 
come not together unto condemnation." Or, in 
other words, "Lest your meetings should bring 
judgment or condemnation upon you." And what 
can be more reasonable ? 



CHAPTER XXI. 

THE OBJECT OF ORDINANCES. 

The object of man's creation, and its failure — The manner of God's 
teaching — Jesus comes as the World's Teacher — The Lord's 
Supper not a popular feast to-day — " Ordinances " should 
elevate — Why the Lord's Supper is unpopular. 

" A new commandment I give unto you, That ye love one another." John 13: 34. 

The object of man's creation, and its failure. 
Long, long ago, when religion was in its infancy, 
the human family had passed through some terrible 
experiences. Created as free moral agents, with the 
privilege and opportunity of following or neglecting 
the great Creator, and at the beginning surrounded 
with everything that would make them happy and 
elevate their thoughts, our first parents allowed 
themselves to be led away from their duty to God. 
Lower and lower did man descend into the depths 
of evil, until, so far as the object of his creation 
was concerned, he became a total failure. It is 
not in the province of this work to explain the 
object of man's creation, how he was created in 
the image and after the likeness of the infinite 
Creator himself, and given the dominion over all 
creation. Man thus became a little god himself. 
In this creation, Jehovah demanded the willing, 

220 



THE OBJECT OF ORDINANCES. 221 

intelligent, and unselfish service and worship of 
this the Lord's greatest work. We have only to 
read the history of man in the early stages of his 
existence to see what a terrible failure he was. 
Then came the flood, and the commencement of 
a new world. This time, the survivors of the flood 
had what our first parents did not have — experi- 
ence and knowledge. s We have no knowledge 
of any divine law for the guidance of man, during 
the antediluvian period, except that which was 
written on the tablets of the heart by the invisible 
finger of God. But man had not proceeded far in 
this second era, until Jehovah, through the channel 
of his chosen people, gave the human famity a code 
of laws that were to regulate the conduct of man 
toward God and his fellow-man. These laws are 
called the ten commandments. They form the 
foundation of all the subsequent teachings of the 
Lord. Then commenced the great schooling of 
humanity. God had an exalted destiny in view 
for man. He was created in the likeness and 
image of God, but how sadly had he fallen ! God 
desired to restore him to his original condition 
of goodness and innocence. So from the brute to 
which he had descended, he began to climb and 
reach out for a greater and higher manhood. Love 
was the great lever that was to accomplish this 
gigantic task. Love is the principle of the ten 



222 THE GOSPEL ACCOKDING TO JESUS. 

commandments, love to God and love to man. 
If love were the mainspring of our actions toward 
God, then there would be no idol worship, no 
neglect of our duty to our Creator ; and so, also, in 
our conduct to each other, if love were the foun- 
dation of our actions, there would be no stealing, 
murder, blasphemy, adultery, or any of the sins 
that injure or mar the happiness of our fellow-man. 
The manner of God's teaching. Let us notice the 
manner in which God instructs man in these spir- 
itual lessons. God so created man that his intelli- 
gence and reason are the great gate-way into the 
soul. This intelligence is reached through the 
senses. Thus God reaches into the inner citadel of 
the heart. Here God, as the first great School- 
master, teaches his chosen people through the 
common experience of life, the way to that higher 
and grander existence for which he was created. 
The first great lesson is taught through the sacri- 
fices and offerings of the old law. As we have 
already hinted at this, we will not linger here. 
Then came the deliverance from Egypt. The story 
is so familiar to us. The feast of the Passover was 
instituted. When the chosen race occupied the 
Land of Promise, and the families were gathered 
around the table, the youngest persons would ask 
why this feast was so kept. Then the older 
ones would relate the great deliverance from a 



THE OBJECT OF ORDINANCES. 223 

terrible bondage. The circumstance would thus be 
kept fresh in their minds, and it would arouse grat- 
itude in the hearts of the younger ones. But this 
was not all. Moses the great deliverer of Israel, 
had prophesied of another Deliverer who would 
lead his people to a grander victory. David, 
Isaiah, and the other prophets, all spoke of this 
coming Deliverer. The Passover became not only 
an historical feast, but a typical one, pointing for- 
ward to a greater deliverance. The pious Jews 
looked forward with hope to this future bliss. 
Through all the vicissitudes of their existence 
as a nation, when away from their own dear land, 
grinding out a weary life in a monotonous cap- 
tivity they cheered their sorrowful hearts with the 
beautiful picture painted in the bright colors of 
hope and a sure prophecy. Here God used this 
national feast as the means of leading their minds 
heavenward. Indeed, this can be said of all the 
feasts and ceremonies of the Mosaic law. As the 
Jewish nation grew older, and became more intelli- 
gent, the spiritual import of these outward rites 
became more important, until they became actually 
necessary to their spiritual existence. They grew 
in wisdom and piety, until we see such noble char- 
acters as Mary, Joseph, Anna, Elizabeth, John the 
Baptist, Lazarus, the apostles, the shepherds, the 
wise men, and a whole army of men and women, 



224 THE GOSPEL ACCORDING TO JESUS. 

coming forth from the ignorance and wickedness 
around them. This showed the success of the 
Lord's method of teaching. 

Jesus comes as the World's Teacher. When 
humanity's Great Teacher came upon the stage 
to demonstrate what a pure, active, loving life 
should be, he did not deviate from the former 
method of teaching. He gathered from the vast 
field of the commonalities of life such matter as 
would suit his design, and these he consecrated to 
a higher and spiritual purpose. These consecrated 
customs under the teaching of the Lord became 
the recognized ordinances of the church through 
all ages. Here was immersion or the dipping of 
the body in water. How common was this in the 
warm climate of the East. All were acquainted 
with it. Jesus took this and consecrated it to a 
religious use. It became one of the Lord's object 
lessons. We have already noticed its design. Now 
came the consecration of a common meal, which 
was to become the means of teaching a spiritual 
truth. We have hinted at the typical character 
of the Passover. We know how sad and discon- 
solate were the old Jews when carried away into 
captivity among strangers, and they could no longer 
enjoy the feast of the Passover. Then their joy 
was correspondingly great when they came back, 
and could once more celebrate what to them was 



THE OBJECT OF ORDINANCES. 225 

a feast of hope as well as a feast of remem- 
brance. 

The Lord's Supper not a popular feast to-day. 
Although we have seen that the early Christians 
observed the Lord's Supper, which, too, was known 
as the Feast of Charity or Love Feast, yet, to-day, 
we are sorry to say, it is very seldom observed. 
All that remains of it, in some most religious com- 
munities, is the Eucharist. And we are sorry to 
say that the observance of the Lord's Supper is 
not only nearly obsolete, but those that refuse or 
neglect to observe it, ridicule and oppose it with a 
persistency something like the obstinancy of the 
old-time Pharisees. The great cry of those who 
oppose it is that it is not commanded by the Lord, 
and that Paul in I. Corinthians 11, actually con- 
demns it. As we have already given a very fair 
exegesis of that passage, we will be content with 
merely repeating here, that Paul did not condemn 
the use but the abuse of the Lord's Supper. He 
merely says, " This is not to eat the Lord's supper." 
Now what was " not to eat the Lord's supper " ? 
Why, the gluttonous, selfish, clannish manner in 
which these people feasted. Paul says they turned 
it into their own supper. To be the Lord's Supper 
the Lord must preside, and we are merely guests. 
Now would Paul, or even the Lord himself, con- 
demn a proper observance of the Lord's Supper 



226 THE GOSPEL ACCORDING TO JESUS. 

among us to-day? Assuredly not. Now what con- 
stitutes the Lord's Supper? The name itself seems 
to give the requisite information. It was a supper 
in which the Lord figured very prominently. Really 
there is but one supper recorded, which we could 
say was peculiarly the Lord's. That was the one 
eaten in the upper chamber at Jerusalem with his 
twelve apostles. At this supper he was the host — 
it was his. He provided for it through his direc- 
tions given to the apostles, and the owner of that 
house had given everything over to the Lord, so 
that he was now the entertainer. In nearly every 
other meal recorded of him he was merely a guest. 
But here he was the host, so that we could say 
without hesitation, this was the Lord's Supper. 
Let us endeavor to see if the church has any 
authority from the Lord to perpetuate this feast, 
and what benefit it is supposed to bring to the 
church. If the supper is beneficial to the church, 
none ought to object to its observance. 

"Ordinances" should elevate. We have already 
hinted that the observance of what are called "ordi- 
nances," is intended to elevate mankind, and bring 
us nearer to God. Anything that will develop in 
the soul of man those graces and virtues that will 
make us happier and better, must be for good. 
This is the use of the ordinances of the Lord. We 
have been studying the ordinance of baptism, and 



THE OBJECT OF ORDINANCES. 227 

we have seen how it brings out that child-like 
disposition which a Christian ought to possess, and 
proves our willingness to bow to the decree of God. 
By baptism we manifest our willingness to sur- 
render our will to the will of God. Then, as before 
stated, it symbolizes the washing away of the sins 
of the soul. And that is not all. The burial and 
resurrection here symbolized are full of teaching. 
Now the ordinance of the Lord's Supper is also 
full of lessons, which we will notice in our next 
chapter. The happiness of man seems to be the 
primary object of our Lord. These are principles 
that naturally bring happiness. These principles 
thus become graces of the soul. They are graces 
because they beautify the nature- of man. We 
recognize the value of things around us in accord- 
ance with their ornament and use, as they may 
add to the well-being of man. Thus whatever will 
make the soul of man useful by helping others and 
making them happy, will call out the admiration of 
mankind. So love, hope, temperance, patience, 
joy, brotherly kindness, and the sister graces, when 
they shine out practically in a man's life, make 
him happy and useful, and therefore beautiful. So 
we claim that the observance of these ordinances 
develops these virtues. It is these that lift man 
up. The more we have of them, the more God- 
like we are. So in advocating these ordinances, 



228 THE GOSPEL ACCORDING TO JESUS. 

we have only the developing of these principles in 
view. They lift us up and out of our carnal nature. 
The benefit of" the ordinances to the soul can only 
be judged by the amount of good to the man in 
making him better. 

Why the LordCs Supper is unpopular. Imitation is 
a principle of human nature. It is natural, and 
therefore the means by which a great part of our 
knowledge and many of our habits are acquired. 
It is powerful, moulding character, and controlling 
and directing life. Upon this principle of imita- 
tion human life develops itself. This principle is 
very manifest in religion. Upon the fact of imita- 
tion, the growth of the man in spiritual graces 
depends. We imitate Jesus because it is safe to 
follow an infallible example. So when we see in 
the life of Jesus some act that is both significant 
and full of teaching, is it any wonder that the 
church desires to perpetuate it? Our Lord taught 
some lesson in every action of his life. But there 
are some of these acts that are more fitted to be- 
come lessons than others. In the matter under 
consideration, it is hard for some people to see 
that the Lord commanded the disciples to continue 
to observe this feast. The bread and wine, as 
emblems of his blood and body, are accepted by all 
Christians. The early disciples, however, did not 
hesitate to observe the feast. To them it was full 



THE OBJECT OF ORDINANCES. 229 

of meaning, and so they kept it, and felt strength- 
ened. Then why do we not enjoy the same benefit 
to-day? We have only one answer to this ques- 
tion. We believe that the feast was abused, and 
became a means of harm instead of good, as it did 
in the Corinthian church, so, that after a while, 
as we have seen in the previous chapter, it was 
almost altogether discontinued. So the feast may 
be unpopular to-day because it is not observed in a 
Christian manner. It probably becomes "our own 
supper," too much stress laid on the feasting and 
eating part, so that the old complaint may still 
become true, they "do not discern the Lord's 
body." Selfishness may reign in the observance 
of the feast, when love should be the great prin- 
ciple. So it becomes unpopular. Let us make the 
feast a feast of love as well as of eatables, and the 
beauty of the ordinance will be admired. 



CHAPTER XXII. 

THE DESIGN OF THE LORD'S SUPPER. 

Is the Lord's Supper truly a meal? — The Supper and communion 
were observed in one ordinance — What design did the Lord have 
in view ? — It is a commemorative service — It promotes unity and 
brotherly love — It has direct reference to the present — It points 
to the future — It is a sigillative or sealing ordinance — It is a 
nutritive ordinance — At the Lord's Supper we dedicate ourselves 
to him — This feast virtually says we have sinned — It also tells us 
of our salvation — It is an invitation to feed upon Christ — It is a 
family feast — The record of the Brethren Church. 

"I am the bread of life.'" John 6: 35. 

Is the Lord's Supper truly a meal*! Of what does 
the Lord's Supper consist? and of what benefit is 
it to the individual and the church ? are important 
and vital questions. For a complete and compre- 
hensive reply we must rely solely upon the New 
Testament. There is enough in the tendencies of 
men's minds to account for the very many opinions 
that are in existence. Paul gives us the name of 
this institution — the Lord's Supper. When one 
who is unbiassed, investigates with the intention 
of answering the above questions, he will be forci- 
bly impressed with the name. The word supper 
(deiirvw) at once gives the character of the institu- 
tion. It is a meal. We have five accounts of the 
institution of this ordinance — one in each of the 

230 



DESIGN OF THE LORD'S SUPPER. 231 

four Gospels and one in the Epistle to the Cor- 
inthians. Since Paul tells us that his account was 
imparted to him directly by the Lord, we are 
inclined to study him closely. In four of these 
accounts of the Lord's last meal, we find that Jesus 
selected bread and wine as emblems of his body and 
blood, which he directs his disciples to use for a par- 
ticular purpose. When we meet with the expres- 
sion " Lord's Supper," to what does he apply it? 
Would we, for one moment, think he intended to 
confine it to the bread and wine alone ? Remem- 
bering that supper (deinvw) means the principal meal 
of the evening, and that all of the records give an 
account of a supper, and all but John mention 
the institution of the bread and wine as a part 
of that meal, we could not apply the word to 
mean anything else than the supper itself. Then 
John gives this idea strength because he does not 
say anything about the bread and wine, but gives 
other incidents that took place on that eventful 
evening. It was an eventful evening and an event- 
ful supper, and when we consider all the details, it 
is no wonder that it became important in the eyes 
of the disciples. 

The Supper and communion were observed in one 
ordinance. Let us not forget how the institution of 
the Supper and that of the bread and wine are 
combined together. Matthew tells us, "As they 



232 THE GOSPEL ACCORDING TO JESUS. 

were eating, Jesus took bread," etc.; Mark says, 
"And as they did eat, Jesus took bread," etc.; 
Luke gives us to understand that the bread and 
wine were instituted during the supper; and Paul 
says, "That, the Lord Jesus, the same night in 
which he was betrayed, took bread," etc. Further 
on Paul mentions that the cup was taken " when he 
had supped," or, as Luke puts it, "after supper." 
In the minds of the disciples they were inseparable. 
So, indeed, will they be, with those who have no 
preconceived theory to uphold. But Paul says, 
"This is not to eat the Lord's supper." To what 
does he refer? The next verse (I. Cor. 11: 21) 
answers the question. They became very selfish 
and gluttonous, turning the sacred feast into a 
carousal. In the 33d verse he says, "When ye 
come together to eat." Eat what? Without any 
hesitation the reply would be — the meal or feast, 
which they had abused, and not merely the Eucha- 
rist, for the remainder of the verse says, "Tarry 
one for another," or, as the Greek implies, "Receive 
or welcome ye one another," as a contrast to de- 
spising the other guests, which they are accused of 
doing in verse 21. We must also keep in mind 
that the early disciples observed it as a meal. The 
"breaking of bread" so frequently met with in the 
Acts of the Apostles referred to this. So Jude 
also refers to certain irregularities as "spots in 



DESIGN OF THE LORD'S SUPPER. 233 

your feasts of charity" Historians tell us very 
emphatically that the early Christians understood 
and observed the Eucharist in connection with a 
plain meal which they termed the Lord's Supper.* 
But as we desire to cling to the New Testament in 
our investigation of the design, we do not need to 
refer to them. 

What design did the Lord have in view 9 Paul 
in his record is referring to the Lord's Supper. 
This implied the supper where Jesus was the host. 
"During every other meal referred to in the New 
Testament, in which the Lord took a part, it was 
invariably as a guest. But the Lord, through the 
kindness of the unnamed benefactor, on this occa- 
sion was enabled to entertain his disciples. Thus 
the meal eaten in that upper chamber was truly 
the Lord's Supper. Paul in reciting the details of 
this supper gives us an insight into the object the 
Lord had in view. After the breaking of the bread, 
the Lord said, "This do in remembrance of me." 
Then after the institution of the cup, he said, 
"This do ye, as oft as ye drink it, in remembrance 

*Dr. Stanley, Dean of Westminster, London, England, in. his 
"Christian Institutions," page 48, thus alludes to the falling away 
of the " Supper " : " Finally the meal itself fell under suspicion. 
Augustine and Ambrose condemned the thing itself, as the apostle 
had condemned its excesses, and in the fifth century that which had 
been the original form of the Eucharist was forbidden as profane by 
the councils of Carthage and Laodicea. It was the parallel of the 
gradual extinction of the bath in baptism.'' 1 

16 



234 THE GOSPEL ACCORDING TO JESUS. 

of meP Then he continues, "For as often as 
ye eat this bread, and drink this cup, ye pro- 
claim [so the word is] * the Lord's death till he 
come." To bring to "remembrance," then, "the 
Lord's death," or rather the Lord himself in his 
death, was the specific object of the Eucharist at 
least. But Luke gives us some valuable testimony 
as to the object of the supper. When Jesus and 
his disciples had surrounded the table, and the 
approaching Passover feast was the topic of con- 
versation, the Lord said, "With desire I have 
desired to eat this passover with you [not this 
meal, but the Passover which you all expect to 
celebrate to-morrow] before I suffer : for I say unto 
you, I will not any more eat thereof, until it be 
fulfilled in the kingdom of God." Here is a direct 
reference to a feast. To what feast did he refer? 
Without doubt it is the feast of eternity which 
John, in Revelation 19 : 9, calls the " marriage 
supper of the Lamb." The same is no doubt 
referred to in Luke 12: 37: "Blessed are those 
servants, whom the Lord when he cometh shall 
find watching : verily I say unto you, that he shall 
gird himself, and make them to sit down to meat, 
and will come forth and serve them." 

It is a commemorative ordinance. The Brethren 
Church in observing this ordinance of the Lord's 

*See Exegesis in chapter 20, on verse 26. 



DESIGN OF THE LORD'S SUPPER. 235 

Supper, conducts the services so that all the institu- 
tions of that eventful evening are faithfully kept. 
This was the Lord's last night. What a feast it 
was ! The lessons he was teaching them, they were 
hardly able to comprehend. This was the Lord's 
last supper, and no wonder that the great masters 
have endeavored to perpetuate the scene on canvas. 
What a scene ! But the Lord wants it painted on 
the heart. How we love to dwell on it! Even 
before they had taken their places he had taught 
his disciples by washing their feet, what constituted 
true Christian humility. Then came the marvel- 
ous supper. The Lord of glory entertaining his 
faithful followers, not chosen from the wealthy, 
influential, or learned, but from the hard-fisted sons 
of honest toil. That even one was a scoundrel and 
a traitor, only paints the Lord's character in brighter 
colors. This wonderful meal has been contemplated 
by the Christians for over eighteen centuries, and it 
has lost none of its power and beauty. It still 
wields a powerful influence over the heart of the 
honest believer, and fills his soul with admiration, 
and draws him closer to his Savior. There is no 
ordinance that the mind of man could invent that 
would move his soul toward the Savior like this 
memorial service — the triune ordinance of the 
Lord's Supper, communion, and feet- washing. How 
could the church commemorate the Lord's last 



236 THE GOSPEL ACCORDING TO JESUS. 

night on earth more substantially? Every senti- 
ment that should throb in a Christian heart is here 
awakened. 

It promotes unity and brotherly love. With but 
few exceptions, all Christian bodies observe a com- 
munion, although it is sometimes called the Lord's 
Supper. Is it not strange that what is called com- 
munion, and was intended to unite, through differ- 
ent interpretations of its nature, has created an 
insurmountable barrier of separation between the 
different bodies? But that is the result of allow- 
ing the selfish, carnal heart to rule. When we come 
to the Lord's table, allowing his Spirit to control 
us, there is no fear of discord. We come as mem- 
bers of the Lord's family. God is our Father, 
Jesus is our Elder Brother. We have one common 
hope and object. We are fed from tfye Lord's table. 
Where there is a proper spirit, or rather the same 
Spirit in every heart, there is union and brotherly 
love. These feasts and reunions cement our friend- 
ship and love as nothing else can. 

It has direct reference to the present. It is the 
most efficacious of all the means of grace, not only 
to promote brotherly love, but to nourish religion in 
the soul. We do not consider that this mere par- 
taking of the Lord's Supper communicates, in some 
mysterious manner, grace to believers ; but just as 
God communicates his grace by the preaching of 



DESIGN OF THE LORD'S SUPPER. 237 

the gospel, and as the soul receives strength and 
encouragement when we meet with those who are 
moved by the same impulses. The Lord's Supper 
is peculiarly efficacious, because it presents the 
great doctrine of the atonement more impressively 
before us than any other ordinance. 

It points us to the future. It is strange that most 
people, in their eagerness to emphasize the com- 
memorative character of the feast, forget this very 
important feature. Not only by the partaking of 
the bread and wine do we proclaim the Lord's 
death until he come, but the Lord's Supper is a 
memorial of an absent Lord, with whom we shall 
shortly meet. Luke very emphatically tells us 
(ch. 22 : 16) it is a type of the grander and greater 
feast of eternity. Thus the Lord's Supper is itself 
a foretaste of heaven, and is an emblem of the 
marriage supper of the Lamb. By having our 
minds centered on heaven and its joys, our affec- 
tions are raised from this world, and with the eye 
of faith we look within the veil, and anticipate our 
reunion with departed friends, and the Lord Jesus 
Christ himself. 

It is a sigillative or sealing ordinance. When 
Jesus said, "This is my body," "This is my blood," 
it implied that he was peculiarly present at this 
ordinance. We also "shew [or proclaim] the 
Lord's death till he come." Thus the sealing was 



238 THE GOSPEL ACCORDING TO JESUS. 

mutual. Just as the Jews considered they were 
Abraham's seed, made so by circumcision, we are 
told how Abraham received the sign of circum- 
cision, as "a seal of the righteousness of the faith 
which he had yet being uncircumcised " (Rom. 4: 
11). So in this sense, we seal our faith by partaking 
of the bread and wine. Doing this we actually 
proclaim or confess Christ ; then also Jesus seals 
his promise when we partake of the emblems in- 
stituted by himself. 

It is a nutritive ordinance. Had commemoration 
alone been the object in view, it might have been 
attained without requiring the bread and wine to 
be partaken. The mere presence of the bread 
and wine before the eyes of the disciples, with the 
words, "This is my body," "This is my blood," 
"This see ye [and not do ye] in remembrance of 
me," might have answered. But this ordinance 
was intended, beyond doubt, to nourish believers. 
We are taught that we must partake of Jesus, if 
we expect spiritual strength. There are certain 
elements necessary to the upbuilding of the phys- 
ical system, which are received in food. So spirit- 
ually, certain principles are necessary to the 
development of the soul. This nourishment is 
received when we partake of the body and blood 
of Jesus in emblem. This principle of feeding on 
Jesus is carried out in the feast, by partaking of 



DESIGN OP THE LORD'S SUPPER. 239 

the food consecrated for this special service ; we are 
reminded of the past, we are encouraged to look 
forward, and our hearts are strengthened by the 
knowledge of the Lord's promise; thus we really 
are feeding on Christ in every particular. 

At the Lord's Supper we dedicate ourselves to him. 
It is a solemn dedication. In I. Corinthians 11 : 26, 
Paul says, "For as often as ye eat this bread, and 
drink this cup, ye do shew [proclaim or announce] 
the Lord's death till he come." This implies a 
confession, and we are continually renewing our 
allegiance to the Lord ; so that each time we take 
our places around the Lord's table we actually 
renew our covenant, or dedicate ourselves to his 
service. By dedication we mean that we will be 
more devoted to the Lord than to anything else. 
As w r e mingle with our fellow-creatures in the great 
struggle of life, we cannot help but become carnal 
and selfish; but when we come to the Lord's 
Supper, and contemplate his spotless life and 
unselfish love, we see our shortcomings, and in 
our gratitude we resolve to do better, and be, at 
least, some little more worthy of his love to us. 
So in proclaiming or announcing his death, which 
was the result of his love, we cannot help but be 
touched. 

This feast virtually says we have sinned. When 
the scene of the last supper is thus vividly brought 



240 THE GOSPEL ACCORDING TO JESUS. 

before us, our minds are busily at work. As one 
event after another of that eventful evening is 
brought before us, we cannot help but remember 
that it was the sins of the human family that 
brought about the terrible tragedy we are com- 
memorating. How vividly it tells us we are sinful 
creatures, that we belong to the fallen race ! 

It also tells us of our salvation. What a beautiful 
consolation there is in this ordinance! We are 
told of the saving power of Jesus. While we are 
reminded of the sinfulness of mankind, the great- 
est lesson is to tell us of what the Lord accom- 
plished for us. After having acknowledged our 
sins and our faith in his atonement, then comes 
the assurance of his pardon. The peace and joy 
that fill our hearts when we are reminded of what 
the Lord has in store for us, seem to give us a 
comfort that is so necessary amidst the sorrows and 
trials of life. 

It is an invitation to feed upon Christ. The very 
idea of a supper signifies this. It is the Lord's 
Supper. He was the host not only on the night of 
its institution, but he is so still. This is not the 
Lord's Supper merely in the sense that he insti- 
tuted it, but that he supplies us continually with 
what we most desire — himself. He has instituted 
the emblems so that we can continually feed on 
him. So that the more of Jesus we have in us, the 



241 

more we will grow like him. Feeding constantly 
on the feast of divine love, we will become more 
loving. 

It is a family feast. Only the members of the 
Lord's family are invited and welcome at his table. 
It is God's will and desire that his children should 
thus feast together. So in these meetings we are 
not only taught that God is gur Father, but that 
we are brethren. The church is our home, and 
there we love to meet that our bonds of union may 
be cemented. If Christians had this sentiment 
thoroughly impressed on their hearts, so that we 
would have this idea carried out in our every day 
life, that even those who are out of Christ are still 
our brethren, but erring and wandering ones, what 
a little heaven this earth would be ! No other ordi- 
nance could so substantially teach us this truth that 
we are of one family, of one blood, and that we owe 
each other nothing but love. After a while cruel 
death comes and causes a division among us, but 
here we are reminded that the Lord still lives and 
rules, and we are taught the certainty of another 
reunion in eternity, where we can enjoy a never- 
ending love-feast. 

The confession of our sins, the glad acceptance 
of salvation, the consecration of the heart to God, 
tender and compassionate love to our brethren — to 
all these acts and sentiments of the Christian life, 



242 THE GOSPEL ACCORDING TO JESUS. 

the Lord's Supper gives emphasis and expres- 
sion. 

The record of the Brethren Church. The members 
of the Brethren Church in placing themselves on 
record as Christian workers, desire only to be 
followers of the Lord Jesus Christ, and so have no 
other authority than the New Testament. The 
Church also recognizes that plainness and sim- 
plicity are great essentials to the carrying out of the 
will of God, and acknowledges no other leader nor 
teacher than Jesus. Neither does she feel herself 
under any obligations to recognize any existing theo- 
ries or tenets where they do, or merely seem to con- 
flict with the Word of God. So in partaking of the 
Lord's Supper, we come to the New Testament 
for our practice. We have seen by the testimony 
presented in former chapters that the early dis- 
ciples observed the Lord's Supper by having a 
meal or a feast in connection with the Eucharist. 
We have shown how the records of the New 
Testament connect the last supper with the insti- 
tution of the communion — that in the eyes of the 
apostles they were inseparable. We have seen that 
even Paul, who is quoted as condemning the meal, 
only condemned its excesses. We have also proven 
that this meal eaten by the Lord and his disciples 
was not the Jewish Passover. So it cannot be 
claimed that the first disciples, as Jews, still clung 



DESIGN OF THE LORD'S SUPPER. 243 

to the Passover, and thus endeavored to unite the 
two dispensations. Why so many of our most 
modern commentators will take this stand in the 
face of John's incontrovertible testimony is a mys- 
tery. We are glad, however, that the most learned 
of even modern Bible students, besides the grand 
array of ancient and mediaeval commentators, have 
taken the Gospel view of it and endorsed John.* 
We will not attempt to even guess at the object 
any one would have in proving that the last supper 
was the Jewish Passover. 

Previous education may have much to do in 
helping us to form opinions and in moulding our 
religious faith, but surely any one throwing off all 
other influences cannot help but conclude that the 
Lord's Supper, according to the apostolic idea, 
referred to the Lord's last supper, as recorded by 
the four evangelists and Paul. It was to the apos- 
tles of the greatest importance, and in commem- 
orating the death and sufferings of Christ, it is no 
wonder that they should keep the feast as the Lord 
and. his apostles did. In this way they would lose 
none of the Lord's teaching. Even were there no 

*As an evidence of this we present the view of Dr. F. W. Farrar, 
of London, England, who has earned for himself very prominent fame 
as a Bibie student. In his " Life of Christ," he says : There are ample 
reasons for believing that this was uot the ordinary Jewish Passover, 
but a meal eaten by our Lord and his apostles on the previous evening, 
Thursday, Nisan 13th, to which a quasi-Paschal character was given, 
but which was intended to supersede the Jewish festival by far deeper 
and diviner significance. 



244 THE GOSPEL ACCORDING TO JESUS. 

direct "thus saith the Lord" for it, the great im- 
portance attached to it, and the language of the 
Lord himself recorded in Luke 22 : 16, gives it an 
undoubted spiritual signification. Because the Cor- 
inthian church abused the feast and acted in an un- 
christian manner is no argument for its prohibition. 
The Brethren Church claims that when it is 
observed with Gospel simplicity, it must be ben- 
eficial. An attempt to dictate what shall be eaten 
at the feast must be disastrous and kill the spirit- 
ual lessons that are intended to be taught. It is a 
feast, a meal, and as such, must necessarily, to a 
certain extent, partake of a carnal nature. The 
great trouble for the church of to-day, as well 
as for the Corinthian church of old, will be to 
keep it from getting too carnal. This meal has 
a very deep spiritual signification, so the spiritual 
must be the most prominent. So in our eagerness 
to be sure that it is a meal, we must be careful lest 
we allow it to be a meal, and a meal only, in the 
carnal sense of the word. So Paul advises the 
church on this point. If they are hungry, they 
must not expect to go to the church to satisfy this 
hunger. That must be done at home, at their com- 
mon meals. This is a religious feast. But how 
can it be a meal, if we do not prepare and eat 
abundantly as we do at any other meal ? some may 
ask. The only way to answer the question is to use 



DESIGN OF THE LORD'S SUPPER. 245 

good, solid judgment, and keep in view its religious 
and spiritual character. Like the bread and wine, 
it is an emblem of something grander and better. 
We are satisfied with a small piece of the conse- 
crated bread, and a mere sip of wine. This we 
believe answers the design of the Lord as well, 
if not better, than if more was used. So in the 
preparation of the supper, let simplicity and fru- 
gality be the rule. It is an emblem of the great 
feast of eternity. The spread tables, the provided 
food, and the presence of the church, are the prin- 
cipal objects. We partake of it, and the heart 
is stirred up because we see in it the Lord's 
instituted emblem of the eternal feast. Hope and 
encouragement fill the soul, and we go from the 
Lord's table more encouraged to fight life's battles. 
If we depart from simplicity, and appeal to the 
appetite of the body, we know from ten thousand 
experiences that the carnal tendencies of our hu- 
manity are likely to kill the spiritual teaching. 
Everything should be done that would lead, rather 
than direct, the soul to spiritual meditation. It 
was not intended, at least we would gather that 
from Paul's advice to the Corinthian church, that 
we should copy after our ordinary meals in prepar- 
ing the Lord's Supper. It should undoubtedly 
have the character of a meal, for upon this the 
emblem rests. But under no circumstances should 



246 THE GOSPEL ACCORDING TO JESUS. 

we make it a rule that the substantiality of the 
feast must be judged by the amount or quality 
of the food on the table. 

We are there to observe the Lord's Supper. It 
has a spiritual signification. So whatever would 
have the least tendency to prevent spiritual med- 
itation should at once be abandoned. The Lord's 
Supper is a means of grace. Its object is to arouse 
and develop hope, love, and joy, in the heart. And 
where it is observed according to common sense 
and the gospel, this is the result. We need these 
Christian graces as we travel through life. It is 
by the development of these virtues that we are to 
judge of the benefit this ordinance has for the 
Christian. If love, hope, and joy, are not aroused, 
then it has been a failure. When we truly recog- 
nize each other as members of the same family, 
our love for each other is intensified ; so, also, when 
we can span the chasm of time and anticipate the 
joy of our eternal home, our hopes become brighter; 
and again, when we can honestly realize that we 
are forgiven, redeemed creatures, our joy is made 
greater ; thus we feel more encouraged to go on our 
pilgrimage through life's thorny way. 

This meal also, as we have before noticed, unites 
the church as nothing else can. It is impossible to 
find a congregation of Christians, without finding 
them of every grade of wealth, influence, and posi- 



DESIGN OF THE LORD'S SUPPER. 247 

tion. Around the Lord's table we meet on a com- 
mon level ; all are equal. This is one of the great 
characteristics of the feast. The church of the 
living God has no poor and no rich among her 
membership ; we are all merely brethren and the 
Lord's children. So in providing for the Lord's 
Supper, while there is no rule for it, would it not 
be safe to follow the apostolic mode? Let each 
bring what he can. This is brought as an offer- 
ing to the Lord, and is placed on the tables, and 
all, as the Lord's guests, partake of what has been 
brought and dedicated to him. But while we may 
have but little of this world's goods, there is one 
thing which we can all bring — that is charity. 
Remember it is a love-feast, so it must be the prin- 
cipal dish. With an abundance of love, even if 
other articles are scarce, there will be a feast upon 
which the soul can feed, and the Lord and his 
angels will look down and smile their approbation 
upon us. 



CHAPTER XXIII. 

FEET-WASHING AS AN ORDINANCE. 

Its practice in early days — The condition of the disciples' hearts — 
The incidents of the feast — Peter's refusal — Is feet- washing an 
ordinance — It is an emblem of love — It is a lesson of humility 
— It is an act of submission — It is a symbol of purification — 
It is intended to teach equality — Objections. 

"If I then, your Lord and Master, have washed your feet; ye also ought to wash one another' $ 
feet."— John 13: 14. 

Its practice in early days. Feet-washing, as a 
particular custom and ceremony, had its origin in 
the Eastern countries. In those warm regions, the 
climate and peculiar mode of dress made the wash- 
ing of feet a constant necessity, and even a luxury. 
But it is not the custom of mere cleansing the feet 
that we are considering. Jesus, on the night of his 
betrayal, as he was about to partake of the Last 
Supper with his disciples, consecrated this com- 
mon custom into a religious ordinance. The very 
positive teaching of the Lord, as recorded in the 
thirteenth chapter of John, exalted this custom so 
completely, and vested it with such high spiritual 
meaning, that, for many centuries, the ceremony of 
Feet-washing w T as considered a very sacred and 
prominent institution of the Christian church. It 

248 



FEET-WASHING AS AN ORDINANCE. 249 

was not very long, however, until the command of 
Jesus began to be observed in the letter only. The 
spiritual lesson was thus lost, and it soon became 
an incumbrance and a mere ceremony, and eventu- 
ally dwindled away. Augustine speaks of the 
practice in his time. When it became a mere 
ceremony, to be performed only once a year, not 
only the value of its observance was reduced to its 
minimum, but great positive disadvantage attended 
it. In proportion as the spirit of the command was 
lost, the mere ceremony was exalted and adorned. 
In the council of Toledo, a. d. 694, a certain day 
was fixed upon which it was to be observed. Ber- 
nard of Clairvaux tried to convert the ceremony 
into a sacrament, but without success. In the 
Greek Church it was observed with unusual em- 
phasis. In the middle ages, it was observed in the 
Roman Church chiefly at the installation of bishops 
and coronation of princes. In Greek convents, and 
at the Russian court, it is still practiced with great 
solemnity. In the papal court, in the regal courts 
of Vienna, Munich, Madrid, and Lisbon, and in 
Roman Catholic cathedrals and convents, it is still 
observed by the washing of twelve persons, gener- 
ally poor old men. In 1530, Cardinal Wolsey 
washed, wiped, and kissed the feet of fifty-nine 
poor men, at Peterborough. The practice was con- 
tinued by English sovereigns, till the reign of 

17 



250 THE GOSPEL ACCORDING TO JESUS. 

James II. The Church of England in its early 
days imitated the letter of the command. Luther, 
disgusted with the mockery of the ceremony, as 
observed by the Roman Church, bitterly opposed 
it, as being radically contrary to the teaching of 
the Master. Under such practices, it is no wonder 
that this sacred rite was abandoned. 

The condition of the disciples' hearts. Before going 
into the depth of the subject, let us enter into the 
spirit of the scene and circumstances. Jesus and 
his disciples were on their way to Jerusalem, and 
the time of the Lord's departure was drawing 
nigh, when a strife arose among the disciples as 
to who should be the greatest in the kingdom of 
heaven. The disciples had not yet grasped the 
true knowledge of the Lord's kingdom. They still 
thought of it as a temporal kingdom — that Jesus, 
as the Messiah, would restore the Israelites to the 
former glory they had enjoyed under David and 
Solomon. So, from a carnal stand-point, it was no 
wonder they were anxious to know who should 
occupy the most prominent position in their new 
kingdom. Even the mother of James and John 
was carried away with this common desire, and 
requested of the Lord the places of honor for her 
sons. This, then, was the state of the disciples' 
minds when they entered Jerusalem. When the 
great multitudes came out of the city and gave 



FEET-WASHING AS AN ORDINANCE. 551 

Jesus a royal welcome, it only intensified the de- 
sires and hopes of his Galilean followers. Eventu- 
ally, they came to the upper chamber, where the 
memorable meal was prepared. But before being 
seated, it was customary, and necessary, that their 
dusty feet should be washed. The unnamed host 
who had provided the room and entertainment, 
was so busy with his own affairs and preparations, 
that, at this particular time, it was impossible for 
him to extend the usual courtesies of having their 
feet washed. So he merely provided the water, 
utensils, and towels, and expected the guests, dur- 
ing this very crowded time, to perform this cere- 
mony among themselves. It must be kept in 
mind, that Jerusalem was overflowing with stran- 
gers, who had come to keep the Passover. When 
the Master and his disciples were alone, the ques- 
tion faced them as to who should perform this 
menial service. Each one was puffed up with a 
selfish hope that he would occupy a very prominent 
position in the new kingdom, which they expected 
would be ushered in at any moment, and so all 
considered that this service should be performed 
by some one else. Peter thought Thomas could do 
this duty. Thomas considered that James might 
perform it. And so it went on, each one thinking 
that he was the most important, and no one offer- 
ing his services. Then, while this question was 



252 THE GOSPEL ACCORDING TO JESUS. 

still agitating them, the Lord himself came forward 
and commenced the service they all shirked, and 
thus taught the greatest lesson that had ever been 
presented to them. Was there ever such a sight? — 
the Lord of glory girding himself with a towel for 
the purpose of performing the service of a slave ! 
It is hard for our poor, selfish, carnal hearts to 
contemplate the action and the scene in its proper 
aspect. 

, The incidents of the feast — Peter's refusal. But 
let us continue our investigations. We can proba- 
bly better imagine than relate the astonishment of 
the disciples when Jesus commenced this service. 
No doubt, they were dumbfounded. Their con- 
sciences were upbraiding them for their selfishness. 
Who can explain their thoughts, as they felt their 
fond hopes shattered ? The cup of earthly honor, 
which seemed within their grasp, was snatched 
from their lips and dashed to the ground. Their 
feelings were a mixture of disappointment, self- 
condemnation, and shame. But none dare remon- 
strate or question, until the Lord came to Peter, 
who gave vent to his astonishment in the sentence, 
"Lord, dost thou wash my feet 2" The emphasis 
is, primarily, on av (thou), and, secondly, on nddag 
(feet). "Thou" the Master and Lord, whom we 
have followed and looked up to so long; "Thou" 
whose miracles have astonished the whole country ; 



FEET-WASHING AS AN ORDINANCE. 253 

"Thou" whom we expected to see crowned king of 
Israel; "Thou" wash my feet — the work of a slave! 
But Jesus tries to soothe the astonished feelings of 
Peter, and gently lead his mind to comprehend 
that there was a spiritual significance in the act. 
* Jesus answered, " Thou art not able to comprehend 
the meaning of this just now; but have a little 
patience ; after a while you will understand its sig- 
nification." But no; with his characteristic impetu- 
osity, Peter cried out, "Thou shalt never wash my 
feet." Then Jesus replied, with what sounds very 
much like a threat, " If I wash thee not, thou hast 
no part with me." Here the Lord is beginning to 
open the eyes of the disciples to the necessity of 
this act. Language cannot be plainer than this. 
Peter's peculiar condition of heart — mortification, 
pride, and a spirit of insubordination — was such 
that it would exclude him from fellowship with the 
Lord. Are there not too many of this disposition — 
an unwillingness to bow to the Savior's decree? 
But how rapid and radical was the change. The 
thought of a separation from the Lord brought 
Peter to his senses. Now he cries out that the 
Lord might wash him completely — " Not my feet 
only, but also my hands and my head." It is as 
if he had said, "If there is any virtue or blessing 
in the mere washing of the feet, then, Lord, 
wash me entirely over." The scales were falling 



254 THE GOSPEL ACCORDING TO JESUS. 

from the eyes of the impetuous disciple. He was 
beginning to see, though dimly, that there was some 
blessing to follow. Jesus continues to enlighten 
him as to the spiritual significance of the act. 
Therefore Jesus says, He who has bathed needs noth- 
ing further than to wash his feet (which have been 
soiled again by the road) ; rather is he (except as to 
this necessary cleansing of the feet) clean in his 
entire body. To this particular incident we shall 
refer again, as an index to the design of the act. 

Is feet-washing an "ordinance" ? This has been 
a much disputed question. But the language of 
John 13 : 14 puts the matter beyond doubt, if we 
take language as the expression of thought and 
sentiment. " If I then, your Lord and Master [or 
Teacher], have washed your feet ; ye also ought to 
wash one another's feet." If this word "ought" 
was applied to something that was pleasant and 
gratifying to the carnal heart, it would be quoted, 
without hesitation, as great and unquestionable 
authority. But the washing of the feet is rather 
of a humiliating and, in many people's minds, of a 
degrading nature; therefore we shrink from its 
practice, and will endeavor to find every excuse 
for its non-observance. What is it that elevates 
any institution or practice to a church "ordinance"? 
We look upon ordinances as a means of grace, 
means of growth, means of blessing. The Chris- 



FEET-WASHING AS AN ORDINANCE. 255 

tian church recognizes baptism as an ordinance, 
even if there is a difference of opinion as to its 
form; and baptism has no greater emphasis or 
command than that of feet-washing. So also of 
the Lord's Supper, and prayer and public worship, 
or any other generally accepted practice of the 
church. To elevate a practice to an ordinance of 
the church, it is necessary to have not only the 
Lord's command, but his example. This is the case 
in the ordinance of feet-washing, as it is in the 
case of baptism or prayer; indeed, no more so in 
the instance of the two latter than in that of the 
former. The language of the Lord in the matter 
of feet-washing becomes very emphatic. In John 
13 : 15 we have the command well buttressed : 
" For I have given you an example, that ye should 
do as I have done to you." Then still in the 
sixteenth verse the sentiment is repeated, and the 
whole circumstance is wound up with the glorious 
promise, in the seventeenth verse, "If ye know 
these things, happy are ye if ye do them." 

It is an emblem of love. That the Lord intended 
to teach his disciples that they owed a debt of love 
to each other, is a generally-acknowledged fact. A 
well-known writer says, concerning this, "If the 
Master had performed for his scholars an act at 
once so lowly yet so needful, how much more were 
the disciples themselves bound to consider any 



256 THE GOSPEL ACCORDING TO JESUS. 

Christian service whatever as a duty which each 
was to perform for the other." We naturally be- 
come selfish. We need to be reminded that we 
owe our fellow-mortals kindness and service. What 
an expression of the Savior's love was this act of 
feet washing ! It can, also, according to the Lord's 
logic, become an expression of our love for one 
another. It teaches us that we are to stoop to aid 
one another here. Just as the institution of the 
bread and wine is intended to generate and develop 
our faith, so does this act bring forth our love for 
each other. 

It is a lesson of humility. On this point the whole 
of Christendom is a unit. We must not forget the 
condition of the disciples' hearts — how selfish and 
conceited they were. Wot one out of the twelve 
could make up his mind to undertake this service. 
Each one considered himself better than his fellow, 
and above the act. Then, the example of Jesus 
is all the greater and grander when we consider 
who he was, and his relation to the twelve. Pride 
of heart shall not be tolerated in the church. Jesus 
says, " The servant is not greater than his lord." 
And again, "If /then, your Lord and Master ■, have 
washed your feet; ye also ought to wash one 
another's feet." It is a lesson of humility. If we 
desire to learn the lesson well, let us follow his 
example, as he desired it. It is true, that one can 



FEET- WASHING AS AN ORDINANCE. 257 

attend to this ordinance and still have pride of 
heart. But is this an excuse for its non-observ- 
ance? Do not hypocrites partake of the Lord's 
Supper ? Are they not baptized ? But we do not 
expel these ordinances from the church on that 
account. The tendency of the heart is toward too 
much self-esteem, and the Lord recognizes the 
necessity of its being humbled. 

It is an act of submission. We shrink from its 
observance because it is not in accordance with our 
ideas. We should remember that the Lord is the 
author of our salvation. This being repulsive and 
contrary to our liking makes it a trial. God tries 
the hearts of the faithful. Why the earnest, honest 
child of God does not find a pleasure in thus bow- 
ing to the will of God is probably an unanswerable 
question. The ordinance of feet-washing may be 
unpopular, and therefore quite a task to observe. 
Because it does not meet our views is really an 
argument in its favor, for "As the heavens are 
higher than the earth, so are my ways higher than 
your ways, and my thoughts than your thoughts." 
Looking over the history of God's dealings with 
his people, we find him ever acting in quite a dif- 
ferent manner from what they would expect. Peter 
did not want to submit, but Jesus was very strong 
in his language. There is a satisfaction in submit- 
ting to the will of the Master that brings joy and 



258 THE GOSPEL ACCORDING TO JESUS. 

happiness to the heart. Yielding up our wills, 
ideas and opinions to the Lord, and submitting to 
his decree, is a very important part of Christianity. 
It is a symbol of purification. Washing, all 
through the Bible, is a symbol of moral purifi- 
cation. How beautifully is this taught us in the 
reply of Jesus to Peter, already referred to in a 
former section of this chapter ! When Peter was 
convinced of the necessity of submitting to this 
washing, he desired to be completely washed. The 
Lord told him that having been bathed, he now 
only needed to have his feet washed (verse 10). 
Baptism, called by the ancients, "the bath of 
regeneration," is a beautiful symbol of the wash- 
ing away of the sins of the soul. Thus it is 
referred to by Paul, in Acts 22 : 16. There is no 
doubt that this is what the Lord desired to teach 
Peter, and us through Peter. We have been 
washed in the baptism of regeneration. We have 
felt our sins forgiven. But alas ! as we travel along 
the road- way of life, our feet become soiled and 
stained by coming in contact with the dirt and filth 
of evil and selfishness. So it is not necessary that 
we be again washed in the bath of baptism, but the 
Lord instituted these minor washings as symbols of 
the necessity of constant cleansing. We cannot be 
cleansed too often. When we consider it as a sym- 
bol of purification or washing from daily sins, how 



FEET-WASHING AS AN ORDINANCE. 259 

eagerly we should take advantage of this institu- 
tion! 

It is intended to teach equality. " The servant is 
not greater than his lord." We find sometimes 
that there is a disposition to domineer over one 
another. "Who shall be greatest?" was an old 
question. It is still to be found lurking in our 
hearts. Jesus teaches us we must all be equal. 
By a strange law, the greatest in the kingdom of 
heaven is the humblest. The law of heaven is that 
we must get down to go up, that we must stoop to 
conquer. 

Objections. Many are the objections that are 
brought forward to nullify this ordinance. Of all, 
none, probably, is more senseless than the argu- 
ment that the practice of feet-washing is indecent 
and contrary to the sentiment of our advanced 
civilization. But is not this rather an excuse? 
There is no doubt that many of the Lord's institu- 
tions are grossly abused. But the Lord has not 
commanded anything that will be a violation of 
the laws of decency and propriety. Man may so 
observe these institutions as to forget and annul 
the laws of common sense ; but God must not be 
blamed for this. It was never intended that the 
ordinances of the church should be a common 
spectacle for those who do not believe in them. 
One of the most forcible lessons in the institution 



260 THE GOSPEL ACCORDING TO JESUS. 

of the Lord's Supper is that the Lord and his dis- 
ciples withdrew to an upper chamber, away from 
the public gaze. These institutions are for the 
Lord's children alone. So history tells us they 
were thus observed by the early Christians. There 
is nothing that will more abstract the heart and 
mind from the solemnity of these services than the 
presence of a crowd of those who come merely for 
curiosity and criticism. If there is a time when 
the heart needs to be free from molestation and 
annoyance, it is when around the Lord's table. So 
the service of feet-washing should not be observed 
before the public gaze, but in private, where there 
are none present except those in sympathy with the 
Lord's plain teachings. Our own sense of propriety 
would dictate this, even had we not the example of 
the Lord. One consolation there is, that is above 
all others, when we cross the dark waters and enter 
the eternal city, the first to welcome us will be 
a Feet-washer. 



CHAPTER XXIV. 

A TRIUNE ORDINANCE. 

How man is in the "likeness" of God — No man without these prin- 
ciples — Faith — Hope — Love — The development of "Faith" by 
the communion — "Hope" strengthened by the Lord's Supper — 
"Love" represented in the ordinance of Feet-washing. 

"And now abideth faith, hope, charity, these three; but the greatest of these is charity." 
I. Corinthians 13:13. 

Row man is in the "likeness" of God. 11 When 
Grod created man, he was created "in the image 
and after the likeness " of the Divine Creator. By 
this expression we must not understand it to refer 
to a physical image or the likeness of a particular 
form; that is, we must not consider our great 
Creator as having an outward form, something 
similar to the physical appearance of a human 
being. The "likeness" and "image" has refer- 
ence to the sentiments, principles, attributes, or 
passions that move the soul. Grod has endowed 
man with extraordinary power. In fact, he was 
created a little God. When Jehovah breathed into 
the inanimate clay, he filled man with those pas- 
sions that elevate him so far beyond all other 
animal creation. In the text that heads this chap- 
ter, we find those passions and sentiments that are 

261 



262 THE GOSPEL ACCOKDING TO JESUS. 

the principal part of man's spiritual make-up. 
There is no man without the great principles of 
"faith, hope, and charity" (or love). It is in 
accordance with the development of these virtues 
that man's spiritual stature is to be measured. It 
is these principles in the human heart that bind 
the human family together ; and it is these princi- 
ples developed that binds us to God. 

No man without these principles — Faith. It is 
impossible for man to exist without these cardinal 
virtues. Let us see. Is not man a creature of 
faith? Do not his very happiness and existence 
depend upon faith ? Confidence is the lubricating 
element that keeps the vast social machinery of the 
world in motion. Confidence is the foundation 
and bulwark of human happiness and prosperity. 
Whatever man does, no matter how trivial or 
important, it is based on faith. Man lives and 
moves entirely by faith, even if he does not know 
it. He plows in faith ; he reaps in faith ; and every 
action of his life is based on the fact that he firmly 
believes in a certain result. It is in accordance 
with this faith that he is industrious and successful. 
Every man has this confidence to a greater or less 
extent. It is a gift of heaven. Even when man 
has met with disastrous failure and defeat, still he 
finds confidence enough in the heart to make new 
ventures and efforts. What great deeds have men 



A TRIUNE ORDINANCE. 263 

accomplished when their souls have been full of 
confidence. 

Hope. See also the hope within the human soul. 
Man is, in every sense of the word, a creature of 
hope. When life has been darkened by failure, 
disaster, and disappointment, the white -winged 
angei of hope comes into the soul, flooding the 
heart with a radiancy that fills the whole being 
with courage and joy. Hope is the sunshine of the 
soul. And it is in accordance with the magnitude 
of this principle that the happiness of man rises 
or falls. Hope leads man on to superhuman efforts 
in the accomplishment of a certain purpose. Hope 
nerves him to continue his efforts for success in the 
very face of disappointment and failure. Hope 
fills the soul with fond anticipations and joy. Hope 
seems so natural to man, that it takes great and 
constant efforts on the part of man to extinguish 
the light of hope. JSTo man can live without hope. 
It is the spark of life. It is the abundant presence 
of this heavenly light that will make the heart of 
man a little heaven. Then, on the other hand, it 
is the absence of hope that will turn his soul into a 
complete hell. It is the shutting out of this light 
of hope from the regions of the damned that 
makes hell so terrible. 

Love. This is the greatest attribute that belongs 
to man. There is no greater happiness or pleasure 



264 THE GOSPEL ACCORDING TO JESUS. 

that comes into the soul of man than that which is 
the result of love. It is the mainspring of life. 
We cannot exist without it. God breathed it into 
the being of man at his creation, and it has been 
transmitted through the whole human family. 
Like faith and hope, only to a greater extent, life 
is dependent upon love. Man can no more help 
loving than he can help eating and thinking. He 
must love. There are sentiments of the heart that 
must be expended upon something or somebody. 
When this love is allowed to stray into forbidden 
and unnatural channels, misery and evil are the 
result. When, however, this love is trained so 
that it can be bestowed upon worthy objects, then 
happiness is the natural consequence. If a man 
cannot, or does not, love anything else, he will love 
himself. This self-love is often the beginning of 
many evils. Self-love is unnatural ; for God never 
intended man to be a solitary being, living for 
himself alone. So if man is to answer the purpose 
of his creation, these principles, faith, hope, and 
charity, must be made prominent. So it is to 
develop these principles that the Lord instituted 
his ordinances. The more prominent these virtues 
become in the life of man, the more exalted and 
God-like will he become. We will now see how 
beautifully the triune ordinance of the Communion, 



A TRIUNE ORDINANCE. 265 

Lord's Supper and Feet-washing, brings out this 
trinity of graces — faith, hope, and charity. 

The development of faith by communion. We have 
seen how, from a worldly stand-point, man is a 
creature of faith. The faith in our hearts is not 
merely to be bestowed upon the circumstances of 
this life. God desires that our confidence will have 
a higher purpose. Jesus is anxious to have our 
confidence. Faith is one of the conditions of sal- 
vation. The more faith we have in God, the more 
will our life be in accordance with his will. So 
now Jesus, on his last night on earth, instituted 
the bread and wine as emblems of his body and 
blood, which are to be the means of strengthen- 
ing our faith. "Do this in remembrance of me," 
is the desire of the Lord. We are thus constantly 
reminded of the unfathomable love of God in 
Christ Jesus. Were it not for these periodical 
means of reminding, our faith would soon become 
sickly and die. But here Jesus has instituted a 
means by which our faith may be fed. When we 
partake of the bread and the wine, and remember 
that Jesus in giving these to the church said, "This 
is my body," "This is my blood," our minds are 
stirred up. We remember his promises; we re- 
member his love; we feed upon him; and our 
confidence in the Lord becomes stronger. Man is 
so peculiarly constituted that the sentiments and 



266 THE GOSPEL ACCORDING TO JESUS. 

passions of the heart are often reached through 
some material or ceremony. How many of us 
have laid sacredly away some little token of a joy 
.long since vanished from our grasp? It may be a 
little pair of shoes, or a simple toy or a faded and 
tear-stained letter. When, in the loneliness of our 
heart, we go to the little cupboard and bring forth 
the treasure, how eloquent it is in telling us the 
story of a buried hope and joy! How the memory 
goes surging back, and everything is brought viv- 
idly to our hearts! What a power there is in 
these mute and silent treasures! They are all that 
remain of the past, so we ponder over them, and 
the sight awakens and unlocks the secret recesses 
of the memory. Here is the strong link that binds 
us to that which has long ago passed away from 
us. So it is with these emblems, they unlock the 
powers of the soul, and the heart is drawn very 
close to the bleeding side of our crucified Lord. 

"Hope" strengthened by the Lord's Supper. The 
strengthening of our hope is as necessary as the 
development of faith. Hope is a great factor 
toward enabling us to perform life's duties. Con- 
sidering the effect of hope upon the heart and 
actions of man, it is no wonder that Paul has num- 
bered it among the cardinal virtues of the soul. 
This life is so full of disappointments, and we have 
so many hardships and sorrows to pass through, 



A TRIUNE ORDINANCE. 267 

that without hope we would soon be engulfed in 
despair. So here the Lord has instituted a means 
by which we may derive consolation and encour- 
agement. As we have already mentioned, in our 
investigation of the Lord's Supper, the Lord, when 
he said, "I will not any more eat thereof, until it 
be fulfilled in the kingdom of God," seemed to 
make it an emblem of a future state of bliss. In 
Revelation 19: 9, the joy and happiness of eternity 
is likened unto a feast — "the marriage supper of 
the Lamb." The Lord's parable concerning the 
waiting servant, recorded in Luke 12: 36, etc., has 
some such signification. Here the happiness of 
eternity is represented as a feast also, and the Lord 
himself coming forth to serve the faithful ones. So 
looking upon the Lord's Supper as an emblem of 
the great feast of eternity, it means our hope. It is 
the Lord's Supper ; he is our Host. We assemble 
as his children, and when divine love is the bind- 
ing tie, we can feed the soul on hope. How often 
are families broken up and divided by separation 
and the grave ! We meet here only to part at the 
tomb. But here we have a symbol of the eternal 
feast of joy, where we know no separation will ever 
occur. The finger of hope points us forward to the 
great reunion in heaven. How it encourages us to 
realize and anticipate that glorious time ! We need 
thus to have our attention especially called to the 



268 THE GOSPEL ACCORDING TO JESUS. 

future. The heart drinks in the consolation and 
takes courage. How weary would be the burden of 
life, if we were not thus cheered by the bright out- 
look that awaits us in the "Sweet by and by." In 
our family circle in my far off native land, we had 
a beautiful custom, the memories of which still 
linger in the soul with refreshing sweetness. It 
was always a rule in the family that each member 
should make every effort to meet around the family 
table on Christmas. No matter how far away we 
were, we looked forward to the meeting with joy, 
and we always managed to be there. How vividly 
the scene in that humble home among the hills of 
Wales is photographed on the mind! I see it 
now. Here was father at the head, and mother 
at the foot, their faces radiant with the joy they 
felt at having their children once more around 
them. The girls on one side, and the writer, as 
the only boy, on the other. Did I say the only 
boy? Oh no; years ago we had a little brother, 
but the Lord took our little Johnnie in his child, 
hood. He was absent, but not forgotten. The 
little high-chair was always present, and no one 
occupied his place. We still remembered we had 
a brother in heaven. Oh, the joy of those reunions ! 
How we looked forward to them ! The old home 
rang with the echoes of the joy that beamed in 
every heart. But alas ! the faces that were now 



A TRIUNE ORDINANCE. 269 

radiant with joy would soon be stained with tears, 
as we bade farewell. The last meeting came. The 
family is broken up. The old people peacefully 
rest in the village church-yard. We look forward 
with hope to another and an eternal meeting. So 
here we often surround the Lord's table in sorrow, 
but God sends us consolation and buoys us ujd with 
hope by his precious promises. As we meet here 
as the Lord's guests around his table, let us hearken 
to the word of promise and consolation : " Blessed 
are they which are called unto the marriage supper 
of the Lamb." Let us look unto the bright future 
and take courage ! 

"Love" represented in the ordinance of feet-wash- 
ing. We have seen how faith is revived in the 
observance of the communion, and how hope is 
brightened as we surround the table of the Lord's 
Supper; now love, the greatest of all, is repre- 
sented in the ordinance of feet-washing. How 
beautifully is this triune ordinance adapted to our 
great spiritual need. In the communion our minds 
were sent away back to Bethlehem and Galilee and 
Jerusalem and Calvary ; we held on by faith to the 
promises of Jesus ; then the Lord's Supper pointed 
us away into the bright, beautiful future of heaven. 
Thus we are brought to contemplate the past and 
the future, but we must not forget, between these 
two extremes, there is a present. This is brought 



270 THE GOSPEL ACCORDING TO JESUS. 

before us in the institution of feet- washing. In 
going back to the past, and basking in the sunshine 
of the future, we are liable to forget the present. 
Jesus desires us that we should not, and so we are 
reminded of our present duties. How often, in the 
great struggle with life and its trials, we are liable 
to become selfish ! Feet-washing truly represents 
the service and duty we owe to one another. It is 
intended to teach us the true principle that should 
govern our conduct to one another. It is so easy 
for men to become puffed up in their own imagina- 
tions. Others may consider themselves superior to 
their brethren intellectually, socially, or financially; 
but this ordinance teaches us that whosoever would 
become greatest in the church must become servant 
of all. The whole secret is in the quality and quan- 
tity of the love in the heart. When we have the 
true love in our souls there is no service that we 
would refuse to Ylo for our brethren. We are told 
that feet-washing is but a lesson of humility. True, 
humility is but one of the many features of Chris- 
tian love. Feet-washing is a symbol of the many 
services that men can do for each other, so we prac- 
tice it that the soul may be trained, and the mind 
brought to that condition of love that we will 
always be ready to put the principle into practice 
and use. The very act of feet-washing, the humil- 
ity and submission necessary to its observance, is 



A TRIUNE ORDINANCE. 271 

eminently qualified to generate love. It is a seal 
of our brotherly love one to another. The submis- 
sion of the heart in complying with the command 
of Jesus is an evidence of our love to the Lord ; 
for we thus manifest our willingness to throw away 
our own likes and preferences, and bow to the will 
of God. Then the act of washing the feet of our 
brethren is a very emphatic expression of our love 
for each other. 

Thus we have this trinity of virtues represented 
in the one ordinance. Here we become connected 
with the past and the future, and our duties for the 
present are emphatically taught. When these or- 
dinances are observed with earnestness and hon- 
esty, they must be beneficial to the communicant. 
Faith, hope, and charity, are the fundamental 
principles of the Christian life. Every means 
should be used to cultivate and develop them. 
The soul grasps firmly the promises of the Lord, 
and our confidence in the sacrifice and teaching 
of Jesus is thoroughly established by coming into 
communion with him through his own ordained 
institution. Our hopes, too, are aroused and we 
take new courage. We also need to be constantly 
reminded of the great importance of active and 
practical love. This is accomplished by following 
the example of the Lord in his humble service 
to his disciples. Paul says the greatest of these 



272 THE GOSPEL ACCORDING TO JESUS. 

virtues is charity — gpod, common, every-day, prac- 
tical love. Faith is only necessary for this life. 
It leads us through every trial to the portals of 
heaven. We will not need the faith when we are 
in full possession of the promises in which we have 
believed. So, with hope, when we grasp the reality, 
we will have passed beyond the shadow. But love 
never dies. It will go on with us through the tomb 
into eternity. The love that led us on to useful- 
ness in this life and filled our hearts with joy, will 
continue to sway our existence in that higher life 
when we are free from the annoyances arid trials of 
earth. Love, in its purest sense, will fill our souls 
with inexpressible joy forever, 



A RAINBOW OF PROMISE. 

"And it shall come to pass, when I bring a cloud over the earth, that the bow shall be 
seen in the cloud.' 1 '' Genesis 9: 14. 

We are carried by the text, back over the long 
lapse of over four thousand years, to the time of 
the flood. Its desolating waters have subsided. 
The ark has rested on the top of Ararat. The 
earth is smiling again in its restored loveliness, 
forgetful of the fearful scenes it has lately wit- 
nessed. The inmates of the ark have gone forth 
from its protecting shelter to take possession of a 
spared and restored, but lonely and tenantless 
earth. The cattle are grazing quietly in the fields. 
The wild beasts are roaming joyously through the 
dripping forests, and the light-hearted birds are 
singing merrily in the resounding groves. The one 
chosen, favored family, who have been brought by 
the hand of Omnipotence across that world of 
waters to re-people the emptied earth, descended to 
the foot of Ararat. And there they pause, before 
going farther, to give utterance to the mingled 
emotions of gratitude and praise which swell in 
their bosoms. And there they build an altar and 
offer burnt-offerings of thanksgiving to Almighty 
God. While the little company are bowed in 

273 



274 THE GOSPEL ACCORDING TO JESUS. 

speechless reverence around the smoking altar, the 
voice of Jehovah is heard. Let us listen to the 
gracious words: "I will not again curse the ground 
any more for man's sake; * * * neither will I 
again smite any more every thing living, as I have 
done." "And I will establish mv covenant with 
you ; neither shall all flesh be cut off any more by 
the waters of a flood. ***And*** this is 
the token of the covenant which I make between 
me and you. * * * It shall come to pass, when I 
bring a cloud over the earth, that the bow shall be 
seen in the cloud, * * * and I will look upon it, 
that I may remember the everlasting covenant 
* * * which I have established between me and 
all flesh that is upon the earth." And as the sound 
of these gracious words dies away, we can imagine 
something of the feelings of overpowering awe and 
reverence with which that prostrate company lifted 
up their heads and saw, for the first time, perhaps? 
that form of beauty, that object of wonder, the bow 
of the covenant. 

What is a covenant? Commonly it is an agree- 
ment, or, to use a shorter Saxon word, a bargain. 
That is to say, there are two parties to it, each of 
whom is to give something and to get something. 
But a covenant is not always of this two-sided 
character. It may be a voluntary engagement or 
undertaking, given for some sufficient motive with- 



A RAINBOW OF PROMISE. 275 

out any expectation of a return. Readers of Scot- 
tish history are familiar with the Covenanters of 
the seventeenth century. What was the covenant 
from which they derived their name ? Not a bar- 
gain. Not an agreement, except among themselves. 
"The Solemn League and Covenant," as it was 
called, was simply a pledge publicly taken by mul- 
titudes, to oppose to the death, if need be, the 
introduction of prelacy into the Scotch church. 
And so it was with God's covenant in this instance. 
It is no mutual agreement. We have God's prom- 
ise to Noah, but where is Noah's to God ? There 
is no such thing. In fact, if this is a bargain, it is 
one in which all the giving is on one side and 
all the getting on the other. 

The covenant was not simply with Noah, but 
with Noah's /posterity, and what seems remarkable, 
with every living creature besides. Yes, wonderful 
as it may seem, God's promises extended even to 
the inferior animals. They were saved in the ark. 
They were to share, to a certain extent, the priv- 
ilege given to man. This is like God. When he 
blesses one, the blessing overflows, and others enjoy 
it. In accordance with divine law, it is hard to 
confine advantages to one's self. When our gov- 
erment lights its torches along the shore, till from 
Machias, Maine, to Key West, the pathways of the 
sea blaze with these lamps, not only our own sea- 



276 THE GOSPEL ACCORDING TO JESUS. 

men, but those of foreign climes are benefited. So 
it is in the spiritual realm. Glod bestows m any- 
peculiar gifts upon his own; but other blessings, 
like the sunlight and the rain, reach the evil as 
well as the good. Men often enjoy privileges that 
are solely due to a Christianity at which they scoff. 
But let us take our text out of its connection 
with the mere historical circumstances with which 
it is associated. Let us regard the clouds as repre- 
senting the trials of life. These clouds often appear 
in our spiritual firmament. And on these clouds, 
the bow of God's promise of mercy is plainly to be 
seen by the eye of faith. The same law rules the 
natural and spiritual world. Here are oceans and 
seas and lakes and rivers with wide surfaces of 
water, from which, under the action of the sun's 
rays, evaporation is continually going on, and 
clouds are in constant process of formation. There 
must be clouds in a world like this. With the vast 
area of our experience, disappointments, trials and 
afflictions are a natural result. There are causes at 
work, which must as necessarily lead to this result 
as in the world of nature ; the operation of the sun's 
heat on the water's surface must give rise to clouds. 
" Man is born to trouble as the sparks fly upward." 
Sickness, poverty, suffering, and above all, sin 
dwelling in the heart, are spreading their blighting 
influence over everything. 



A RAINBOW OF PROMISE. 277 

We may have many bursts of sunshine, but in 
every stage of our journey we may expect to find 
clouds coming and overshadowing us. This experi- 
ence belongs to us all alike, whether sinner or saint. 
When we are born into the family of God, there is 
no exemption given us from this experience. It is 
utterly impossible to put ourselves beyond the 
reach of these clouds and shadows. There is no 
position on earth so high or happy or honorable as 
to be above the plane in which these clouds move, 
and none so low as to be beneath the level to which 
they sink. The monarch cannot stretch out his 
sceptre and forbid them to approach him ; and the 
beggar on your door-step cannot wrap himself up 
in his rags and say, "I am beneath their notice." 
The clouds have a mission to perform. 

Two seeds lie before us. The one is left for the 
sun to shine upon it. The other falls from the 
sower's hand into the cold, dark earth. There it 
lies buried beneath the soil. The experience of 
these two seeds is so different, and very different 
are the results. That seed which suns itself in the 
noontide beams, may rejoice in the light in which 
it basks ; but it is liable to be devoured by some 
bird; and certainly nothing can come of it, however 
long it may linger above ground. But the other 
seed hidden beneath the clods, in a damp, dark 
sepulchre, soon begins to swell with promise of a 



278 THE GOSPEL ACCORDING TO JESUS. 

change. It germinates. It bursts its shell. It 
upheaves the mould. It springs up a green blade. 
It buds and blossoms. It fills the purpose for which 
it was created. Better far for the seed to pass into 
the earth and die, than to lie in the sunshine and 
produce no fruit. Thus it is when clouds come and 
cast their shadows over us. Under the blessings 
that descend on us from these overshadowing 
clouds, we shall grow up in the likeness of our 
Lord, and answer the great purpose for which God 
has placed us here. 

What a glorious lesson we are taught from our 
text that these clouds are under divine guidance. 
" When I bring a cloud over the earth." To make 
our religion practical we should remember that 
" He is a God at hand and not afar off." Our 
Savior teaches us to regard God's hand and power 
as connected with all events and controlling all 
results. God holds the elements in his grasp. 
Prove the reign of law and you simply prove the 
reign of God. How much like a thing of chance 
it seems when the moisture arises almost imper- 
ceptibly to human vision and floats away into the 
air of heaven! But there is nothing casual or 
chanceful about it. God is as truly present in that 
silent operation as he was when the world was 
made. He says, " I do bring it." Yes, the hand 
which forms them as they rise, is never removed 



A RAINBOW OF PROMISE. 279 

from them while they exist. No matter how these 
clouds of affliction come, the Lord watches and 
guides them, and they are intended for our good. 
The cloud may come directly from his hand, as 
when he smote the sons of Aaron with instant 
death ; or Satan may be permitted to bring it, 
as when he was allowed to smite Job with stroke 
after stroke till life in unmitigated misery was all 
that was left him ; or the malice of wicked men 
may be the occasion of it, as when Shimei came 
forth to curse David in the day of his calamity ; or 
the unkindness and treachery of relatives may give 
rise to it, as when Israel's sons tore his darling- 
Joseph from his embrace and sold him into cruel 
bondage, and lied to their father to hide their sin ; 
all these clouds are sent for a good purpose. They 
are full of blessings, even if at the time they are 
unpleasant. God tempers the wind to the shorn 
lamb. We have nothing to fear; all these clouds 
are for our welfare. Let us seek the spirit of the 
Christian sailor, who, when asked, as the waves 
were raging, how he could have so little fear, 
replied, " Though I sink, I shall only drop into my 
heavenly Father's hand, for he holds all these 
water's there." 

"The bow shall be seen in the cloud. " It is easy 
to understand the feeling of dread with which, after 
the flood had subsided, Noah and his family would 



280 THE GOSPEL ACCORDING TO JESUS. 

have looked upon every cloud that rose in the sky, 
if it had not been for the comfort afforded them by 
God's gracious covenant, and the bow which was 
the witness of it. Every cloud has its silver lining. 
The reason we do not always see the silver lining, 
is not because it is not there, but because we 
willfully close our eyes. Sickness, sorrow, and 
death are dark clouds, and they seem as mes- 
sengers of wrath and indications of divine dis- 
pleasure rather than blessings. And if it were not 
for the bow of God's promises that spans the 
clouds, life would be a weary, hopeless pilgrimage. 
The sunclerings of our most sacred ties are dark 
clouds indeed, but the rainbow of hope which is 
reflected through the storm on its dark surface, 
consoles us somewhat, and causes us to look for 
future sunshine when the shadows are past. The 
rainbow follows the storm and darkness. It thus 
teaches us that "weeping may endure for a night, 
but joy cometh in the morning." Out of the flood 
that swept away an antediluvian host of sinners, 
came blessing for the race. In the end good tri- 
umphs over evil. Love succeeds wrath, as the 
lurid lightning is followed by the sunshine and the 
rainbow. 

In order that the bow can appear to our sight, 
certain things are necessary. The cloud, the sun, and 
the rain, are indispensable. The cloud is the canvas. 



A RAINBOW OF PROMISE. 281 

The sun gives both the light and the colors. The 
falling drops of rain are needed as a medium to 
decompose the rays of light. So in a spiritual 
sense we must have a cloud — a ground work of 
human guilt and misery on which the bow is to 
appear. There must be a Sun of Righteousness, 
to shed forth its beams of light and love, and then 
there must be the descending showers of grace to 
portray the glorious rays and illumine with their 
brightness the dark horizon of man's prospects. 
This in our case has been accomplished. 

The bow is high in the heavens. It is thus in 
the sight of all. It cannot be hid. Had God 
merely lighted a perennial fire on Ararat, Noah 
and his descendants in the neighborhood, might 
have seen it, but those who lived in other portions 
of the world would have been entirely ignorant 
of it. G-od's goodness is well indicated in the rain- 
bow. It is ever visible. We might ask the ques- 
tion, why do not all the people of affliction, in this 
world of shadows, look upon this bow of promise 
and take all the comfort it yields? Why, it is just 
because they do not put themselves in a position to 
see it. The bow was intended for the people to 
look upon. And, of course, the eye of sense was 
necessary to see it. So we need the eye of faith to 
see the promises of God. We must look upwards. 
We may as well expect a blind man to see the 



282 THE GOSPEL ACCOKDING TO JESUS. 

rainbow, as to suppose that any man without 
saving faith can see the bow of God's covenant 
as it spans the storm clouds of life's pilgrimage. 
God's great lessons have been taught us through 
the works of his own creation. The Lord Jesus 
Christ illustrated all his grand truths from the 
realms of nature with which man was well ac- 
quainted. God designs that we should learn spir- 
itual truths from the open pages of creation. The 
great universe of God is a most elaborate and 
perfect machine. Everything in the natural and 
spiritual world is an unbroken harmony. Wheels 
within wheels, all revolving round a common centre 
without the least jar or discord. We look upon the 
phenomenon of our text as merely an example of 
what the whole universe is. The air we breathe 
is just sufficient in density and just right in the 
proportion of its component parts for our need. 
A little less thickness to the atmosphere enwrap- 
ping the globe, a slight change in the proportion of 
oxygen and nitrogen, and human life would be im- 
possible. The metals in their wonderful variety, 
the soils and the rocks in their mineral constitu- 
ents, are adapted to every conceivable use. So it 
is with aU nature. Creation is prophetic and is 
adapted for the future. A question may arise 
whether the rainbow was ever seen before. We 
hardly think it is necessary to suppose that there 



A RAINBOW OF PROMISE. 283 

had been no rainbow before. Yet if this were so, 
its principles existed from the beginning, and were 
provided to meet anticipated human needs. So is 
it of the rest of creation. Our coal beds were 
stored away ages since against the time when 
forests should grow scarce. Petroleum was laid 
away in subterranean tanks for man's need when 
whale oil should begin to fail. We find also that 
as in the case when God pointed Abraham to 
the stars in the heavens, he takes what exists 
and puts it into a new significance. This was 
also the case in the institution of the Lord's Sup- 
per. So are there hints of the world to come in 
our human constitution. In our aspirations, capaci- 
ties, longings, and sense of justice, too often unmet 
on earth, is their provision for another life. 

Then again, the rainbow has, until lately, been a 
mystery, though it is now explained. In these 
days] we understand that it is formed of the many 
colored rays of light shivered on the prismatic 
raindrops. But it was four thousand years before 
this fact was understood. We are not yet out of 
the stages of mystery regarding God's dealings 
with man. The promise spans the universe; but 
with all the trouble that fills the world, we cannot 
always explain its consistency with God's goodness. 
But it shall be made plain hereafter, "for now we 



284 THE GOSPEL ACCORDING TO JESUS. 

know in part, but then shall we know even as also 
we are known." 

We notice also from the circumstances surround- 
ing our text that there is suggested here a union of 
sympathy between God and man. God promises 
that he will look upon the rainbow. Man, too, 
always looks upon it whenever it is stretched be- 
fore him. The eyes of God and man then meet at 
the same point. Too often does man stand with 
eyes averted from that which pleases God. The 
great center of God and man is the Lord Jesus 
Christ — the Bow of Promise. He hung in glor- 
ious beauty on the cross, uplifted above the earth. 
We are reconciled to God through him. Let us 
then fix our eyes upon him steadfastly. The day 
hastes when God's mercy will be triumphant, when 
the throne, a symbol of the divine government, will 
be seen by an assembled universe to be wreathed 
with a rainbow indicative of God's love. Christ's 
work is that glorious arch. As he hung upon the 
cross darkness covered the earth, tears streamed 
from many eyes, the lightning of God's wrath 
seemed playing in the heavens. But as he rose 
from the dead the sun shone out, the bow of salva- 
tion stretched from pole to pole. Let us accept 
God's grace through Christ, and at once will the 
storm-cloud of unbelief pass from our heart and 
the bow of hope span the heavens. 



A RAINBOW OF PROMISE. 285 

We should not be afraid of the clouds. They 
are often the harbingers of great blessings. Do 
not forget the bow of promise. When men come 
to swollen streams which they desire to ford, how 
anxiously they look for the fresh hoof-tracks, and if 
they happen to see them, how glad they are ! It is 
some comfort for them to know that some one has 
just recently passed over. The swift current of the 
ford still makes them fearful lest they cannot cross. 
They look to the other side anxiously for those who 
have just crossed. They listen, and hear voices in 
the woods, although they see no one. Then they 
go down to the brink and call out, " Ho ! friends, is 
the ford safe to cross?" After a few moments of 
anxious waiting, the answer comes back as an echo, 
""Yes, all safe, we have just crossed. Come on." 
Then they boldly step in, but as they go to the 
middle of the stream their hearts quail as the 
waters get deeper. They halt. The water is 
already pattering around the flanks of the horses. 
They dare not return. They look wistfully from 
one shore to the other, and then at the swift cur- 
rent which threatens to sweep them away. But by 
this time the men on the other shore have come 
down to the water's edge to see how it fares with 
them, and they encourage them to come on, telling 
them there is no danger if they will only plunge in 
fearlessly. They go on, the water is getting above 



286 THE GOSPEL ACCORDING TO JESUS. 

the saddles, and every man now makes up his mind 
he must swim or be carried away in the stream. 
Then the foremost man passes the middle of the 
current, and the water gets lower until it reaches 
only to the horse's knees. Then he shouts to his 
companions, "I'm safe. Come on, there is no 
danger." Then when they reach the other shore, 
they all smile at the groundless fears they man- 
ifested. 

Now, Christians, we are standing by the side of 
the flood; we are afraid to enter in. Do you not 
hear the voices of those on the other side, cheering 
you on ? Take courage and plunge in. The bow 
of God's promise is plainly seen on yonder cloud. 
The voices of friends who long ago stemmed the 
current, the voices of the loved and the lost — lost 
on this side and saved on the other, are calling out 
to you, " Come over ! come over ! " Angels stand 
by their side, yes, and our blessed Lord, all mingle 
their voices together and cry, "Come over! come 
over!" And when we get over we will have all 
eternity to chant our songs of praise and sing, 
"We are safe — safe forever." 



THE LONELY NIGHT -WRESTLE. 

"And Jacob was left atone; and there wrestled a man with him until the breaking of the 
day." Genesis 32:24. 

The waters of Lake Erie stretch out in a broad 
and calm expanse. But presently the shores con- 
verge, the channel narrows, the waters, forced into 
the pathway of the Niagara, become turbulent. 
They pour on with wild velocity in their course, 
casting themselves in a seething, hissing, roaring 
mass over the precipice, and plunge onward below, 
boiling and surging between high walls of rock, till 
presently these precipitous walls separate. The 
river broadens, and the troubled stream glides 
forth and loses itself in the unruffled waters of 
Lake Ontario. Such was Jacob's life. For twenty 
years it had been spent peacefully and monoto- 
nously on the plains of Upper Syria. Now gather- 
ing all together, he was hastening by forced marches 
to a home the Lord should give him. In the last 
few days life had assumed an intensity before 
unknown. Here, midway in his journey, dangers 
thickened around him. He knew not which way to 
turn. Agonizing emotions, terrible fears, bitter 
compunctions, were sweeping madly on in his soul. 
But peace came at last ; on the morrow, with the 

287 



288 THE GOSPEL ACCORDING TO JESUS. 

early dawn, a new experience opened upon him. 
After this night of anguish, his life, though not free 
from trouble broadened into quiet, spiritual pros- 
perity, and finally a serene old age. The night of 
our text was the Niagara of his life. 

Yes, this is the turning point in the life of this 
great man. His life hitherto had been spent in 
scheming and plotting for his own aggrandizement. 
Until this night his whole object had been to take 
care of himself, even if others suffered. Read the 
record of his actions up to this time, and then his 
life from this night until his death, and you cannot 
help but remark the great difference. More than 
twenty years ago he fled from the face of his angry 
brother, with whom he had dealt treacherously. 
The Lord then appeared in a vision. He sees God 
at the distant top of the ladder of blessing. God 
makes a covenant with him, and renews the prom- 
ises made to Abraham and Isaac. More than 
twenty years had been spent in the home of his 
uncle, Laban, and during this time he had not 
kept his part of the covenant with God. His life 
here, when scrutinized closely, will be found to 
have been rather deceptive. He had forgotten his 
vows; therefore, God visits him again, and this 
night struggle is the pivot of his life. 

" And Jacob was left alone." What volumes of 
thought these words suggest ! Alone, with the dark 



THE LONELY NIGHT-WRESTLE. 289 

record of a misspent life and broken vows ; alone, 
while the cruel thoughts of deception, treachery, 
and falsehood go surging through the mind. He 
could not forget how he had cheated Esau out of 
his birthright, and now he is about to meet his 
brother once again, and knows not whether the 
interview is to be one of reconciliation or of re- 
venge. He had before this committed his case to 
God in prayer. But notice that even in this prayer 
there is a tinge of the old selfish nature. It is a 
dread of danger that has wrung that prayer from 
Jacob's lips ; and yet allowance must be made for 
this, for our first prayer is mostly of this kind. It 
is a desire not to be shielded from sin, but from 
temporal clanger. Yet, with all the preparations 
he had made to appease the wrath of his brother, 
the suspense of his heart is such that he can endure 
no society for the time. So, having taken his 
family over the Jabbok, he recrosses the brook to 
be alone, that, unrestrained by the presence of an- 
other, he may open his heart, and let out the bitter 
waters of its deep anxiety. 

There is a certain solitariness about every man. 
The proverb says that "there is a skeleton in every 
house," and it is equally true that there is a secret 
closet in every heart, where the soul keeps its skel- 
eton. There is something in every soul that is 
never told to mortal. Even those nearest and 



290 THE GOSPEL ACCORDING TO JESUS. 

dearest to us know not of these hidden things. 
They are kept for solitude; nay, such is their 
power over us sometimes, that they draw us into 
retirement, that they may speak to us alone. Most 
of this congregation know this experience, and even 
while I have been speaking we have each been 
fingering the key, which unlocks that secret drawer 
in the soul's cabinet to which I have alluded. But 
we do not desire to open it now; we cannot suffer 
other eyes to look upon its contents. That sin of 
our youth, that act of thoughtlessness, that terrible 
temptation, that impending danger, are themes 
which we cannot speak of at the public meeting, 
or to the casual acquaintance who greets us on the 
street, or even to our most intimate and confiden- 
tial friend. But when our homes are silent and our 
children are at rest; when Jacob-like we have 
taken all our household over the brook and re- 
crossed it into solitude, then it is that these secrets 
sweep over our soul. 

Every real sorrow or struggle isolates us from 
our fellows. Just as we shall have each to die 
alone, so every minor suffering takes us apart from 
the multitude, and the keener the suffering the 
more thorough is the isolation. We crave for 
human sympathy, indeed; but even at the very 
moment of our craving we feel how vain the long- 
ing is, for well we know our heart has a bitterness 



THE LONELY NIGHT-WRESTLE. 291 

which it refuses to make known to another mortal ; 
and even when they tender their sympathy, their 
words fall like hailstones on our hearts. How 
often, too, when we have been misjudged and mis- 
represented by our fellows, have we felt like Jacob 
here — sleepless in our solitude, and looked out 
through the darkness for some Peniel angel to 
come to our relief! This is solitude in its most 
lonely aspect. We are like the shipwrecked mar- 
iner on his feeble raft, cast on the great, wide 
ocean all alone. "So lonely, that even God himself 
scarce seemed to be there." 

"And there wrestled a man with him." A 
something wrestled with him until the break of 
day. At first it appeared as a man, then as an 
angel, and then as the Infinite Jehovah himself. 
Mark, it was not Jacob wrestling with a man ; but 
a man wrestling with Jacob. This scene is very 
commonly referred to as an instance of Jacob's 
power in prayer. This is not so. When I wrestle 
with a man, I want to gain some object from him. 
When a man wrestles with me, he wants to gain 
some object from me. Now, in Jacob's case, the 
divine object was to bring him to see what a poor, 
feeble, worthless creature he was, and when Jacob 
so pertinaciously held out against the divine deal- 
ing with him, the Lord put forth his hand and 
smote him so that he could not stand. This strug- 



292 THE GOSPEL ACCORDING TO JESUS. 

gle was a real one ; hand to hand, foot to foot, until 
the break of day, and then the mighty touch of his 
mysterious antagonist crippled him in a moment ; 
and then Jacob, seeing his helplessness, clung to 
the Lord, and refused to let him go without a 
blessing. 

We learn from this incident that, in our sorrow 
and isolation, God alone can give us the consolation 
and peace we need. Here we have one of those 
partial and temporary anticipations of the Incar- 
nation, which were given from time to time in the 
patriarchal and Mosaic economies, and which 
prepared the way for the great manifestation of 
divine love when God vdsited it in the flesh nearly 
twenty centuries afterwards. It is to be remarked 
that this mysterious stranger, in whom God was 
partly concealed, presented himself to Jacob in the 
form best fitted to call forth the confidence of the 
anguished soul. Not in the radiance of unveiled 
divinity does Jehovah appear; not amidst the 
thunderings and lightnings of Sinai does he come ; 
not in the earthquake or avalanche ; not with tens 
of thousands of white-robed angels in clouds of fire ; 
for, had he come thus, poor Jacob would have been 
overwhelmed, and would have fled from his pres- 
ence. The fear of Esau would have been swallowed 
up in the terror of the Lord. The patriarch saw a 
man whom he could freely approach as a fellow- 



THE LONELY NIGHT- WRESTLE. 293 

man, and vet this man was so surrounded with a 
mystery, that Jacob felt there was something more 
than human there. Are we not reminded in this 
of the God-man, Jesus Christ? It was impossible 
for God to reach us more effectually than as he 
came in the child Jesus. Bethlehem's manger, the 
mechanic's shop at Nazareth, the fishing boats at 
Gennesaret, the bloody, weary way from Bethlehem 
to Calvary, are the greatest invitations to the poor, 
destitute, and broken-hearted that could be offered 
to the human family. 

Homer tells us of the parting scene of Hector 
and Adromache. The hero was going to his last 
battle, and his wife accompanied him as far as the 
gates of the city, followed by a nurse carrying in 
her arms the infant child. When he was about to 
depart, Hector held out his hands to receive the 
little one; but terrified by the burnished helmet 
and waving plume, the child turned away and 
clung crying to the nurse's neck. In a moment, 
divining the cause of the infant's alarm, the war- 
rior took off his helmet and laid it on the ground, 
and then, smiling through his tears, the little fellow 
leaped into his father's arms. Just this way the 
great Jehovah, with his gorgeous helmet dazzling 
with heavenly brightness, would frighten us poor, 
weak, guilty ones away. But in the person of the 
Lord Jesus, in the lowly stable,, as the humble 



294 THE GOSPEL ACCORDING TO JESUS. 

carpenter, the burnished helmet of glory was laid 
down, and now the guiltiest and the neediest are 
encouraged to come unto him. In the howling 
tempest, when the white-capped waves threaten to 
sweep the deck of the storm-tossed ship, the sailor 
will not rely on his own strength, neither will he 
grasp his fellowman; he will cling to the strong 
bulwark. So, when the hurricane of agony surges 
over our heads, and threatens to engulf us in the 
ocean of despair, it will not do for us to depend on 
ourselves, nor look to our fellow-man for help ; but 
cling to him who can bid the waves of trouble, as 
they beat against the human heart, and lo ! there 
will be a calm. 

Certain philosophers once filled a golden sphere 
with water, closed it tightly, and subjected it to a 
great pressure. The water within oozed through 
the pores of the gold. Heaven is full of love and 
sympathy. For four thousand years a loud wail 
had risen from the depths of human woe and misery 
and pressed hard against the very gates of Para- 
dise. So hard was this pressure, that the divine 
love has literally oozed in streams through the 
golden walls. We see this love stream flow down 
to the village inn at Bethlehem, and roll over the 
blood-stained hill of Calvary. On, on, it has flowed 
through fire, blood, and smoke until now, and it 



THE LONELY NIGHT- WRESTLE. 295 

will continue to flow through the ceaseless ages of 
eternity. 

"And there wrestled a man with him." Glori- 
ous thought! God strives with man. At such 
times of trial the soul at first finds a seeming foe. 
Jacob at first defended himself against his myste- 
rious adversary. Who can tell what fearful 
surmises came over him as he wrestled in the dark 
with his terrible opponent? Can this be Esau? 
No, this is superhuman strength. Can this be 
God? It is surely none else; but why does he 
meet me thus? So obstinately did Jacob straggle 
with the divine visitor, that he was compelled to 
entirely prostrate him before he would surrender. 
How is it with us ? How long has God been wrest- 
ling with you, my brother ? You have obstinately 
struggled with his providence through the long, 
dark night of gloom. At last he has been com- 
pelled to put forth his hand, and take away that 
which has given you strength. Through the long 
sickness a few years ago, you yet defied him ; then 
came a financial crash, and yet there was no sur- 
render ; the wife of your bosom and your little 
ones were stricken down, and yet you fought on ; 
then, when the storm at last burst upon your little 
household, and you beheld the darling of your 
heart snatched from your midst, while friends 
silently walked about the house, speaking to one 



296 THE GOSPEL ACCORDING TO JESUS. 

another in low whispers, and the undertaker came 
to prepare the little one for the cruel tomb, you 
were yet stubborn. Through the funeral services, 
while sympathizing friends stood b}^, you took a 
last look at the dear one, and all through that slow, 
solemn march to the cemetery, there was no relent- 
ing. But when standing at the yawning grave, 
and the earth struck the coffin lid with a dismal 
thud, you felt the hand of God ; your strength was 
gone; you surrendered. Then there was wrenched 
from the very depth of the soul that cry, " I will 
not let thee go unless thou bless me." You clung to 
him and felt his blessing. God wrestled with you. 
It was necessary that you should be smitten before 
you would surrender and cling to him. "God 
desireth not the death of a sinner, but rather that 
he should turn from his wickedness and live." Ye 
bereaved and broken-hearted, come lay down your 
arms this morning, and surrender up to God. The 
flag of truce is waving from the battlements of 
heaven, and you have it in your power to say 
whether it shall be peace or war. Remember, 
however, it must be an unconditional surrender on 
your part. 

"And there wrestled a man with him until the 
breaking of the day." Yes; until the breaking of 
the day. The Lord wrestles with his children 
throughout this night of gloom and sorrow. Trib- 



THE LONELY NIGHT-WRESTLE. 297 

ulations and anguish hover around our lives as 
dark clouds, threatening every moment to over- 
whelm us. How anxiously we look through the 
gloomy blackness for the dawning of the morn! 
The bright anticipation of the golden sunrise is 
what makes the darkness tolerable. How often 
through the black, stormy night of life do we scan 
the horizon for a gleam of light that betokens the 
approach of day! God, in his mercy, often causes 
these storm-clouds to separate, that a little ray of 
light may peep down upon us, and give us hope 
and consolation. How impatient and fretful we 
become under the visitations of God ! Remember 
that grief and sorrow is our lot here, but joy 
cometh in the morning. Patience, ye grief stricken ; 
the night will soon be over. Do you not see over 
the distant hills yonder there is a ray of light? 
That light emanates from the glorious Sun of 
Righteousness, and it will be but a short time until 
the golden flood of heaven's light, in all its rich- 
ness, will burst in upon you. A few more struggles, 
a few more pangs, and our night of lonely watch- 
ing and waiting will be over. Then courage, 
fellow-pilgrim. Cling to the riven side of Christ — 
you have a good hand hold there ; thrust it in deep, 
for the day is breaking. 

In the last place, I remark that these sad expe- 
riences leave their mark on us. We read that 



298 THE GOSPEL ACCORDING TO JESUS. 

"Jacob halted on his thigh." This was a literal 
fact. The rocks beneath us bear the marks of the 
flames to which they were exposed milleniums 
ago ; and in the mountain ridges of our planet we 
may see the record of those terrible convulsions 
and upheavals to which, in former ages, it was 
subjected. In like manner the spirit of a man is 
marked by the fires of those trials through which 
he has been made to pass. We can even see, in 
the character and disposition of the individual, the 
result of these inner struggles. Through these 
bitter wrestlings the furrows of the brow grow 
deeper, the smile loses its joyfulness, and a calm, 
resigned sorrow is visible on every feature. The 
lameness of Jacob was not the only permanent 
memorial of his night of wrestling which he bore 
upon him. This was only the outward mark ; the 
soul bore evidence of the great struggle. In the 
heated state of the metal, the die comes down upon 
it, and stamps its image permanently there. It is 
the work of a brief space, but the impression lasts 
while the metal endures. So, in the white heat of 
the soul, during some time of inner agony, it be- 
comes soft and impressible, and then comes God's 
minting Spirit to enstamp himself upon it, making 
an impression which no time can obliterate, and no 
change efface. Whenever we see the likeness of 
God plainly visible in the life of a humble Chris- 



THE LONELY NIGHT-WRESTLE. 299 

tian, we instinctively conclude that some Peniel 
nights have made him what he is. 

"Jacob called the name of the place Peniel," but 
he did not, as at Bethel, erect a pillar there. He 
needed not any such outward memorial of the time, 
for the wrestling of the night had burned its remem- 
brance indelibly upon his heart, and many a time 
in his later life would he look back with gratitude 
on the blessing he thus received. 

Brother, sister, where is your Peniel? Is there 
not some spot on earth which is sacred to you, as 
the place where you met God "face to face?" It 
may have been on your sick couch last year; it 
may have been on the -ocean, or in some foreign 
land, far away from the dear and loved ones of 
your once happy home ; it may have been at the 
open grave of father or mother, or by the empty 
cot in the midst of your desolate home ; or it may 
have been by some open window, where you sat in 
your loneliness, looking through blinding tears into 
the bright starlight for a ray of hope. Wherever 
it is, it is dear to us. These are our battle fields, 
where Christ gained the victory over us ; where we 
surrendered ourselves soul and body to him. Even 
this sanctuary can be a Peniel to some poor, bur- 
dened sinner. Why wait any longer, resisting the 
pleadings of Christ? Do you not know that it is 
the Lord of heaven and earth. with whom you are 



300 THE GOSPEL ACCORDING TO JESUS. 

wrestling? Therefore surrender; lay down your 
arms; cling to the cross ; cry, "I will not leave 
thee unless thou bless me." The answer will be 
wafted from the eternal throne of God, "Thy name 
shall be called no more Jacob," or supplanter, 
" but Israel," a prince of God. 



THE EVERLASTING ARMS. 

"Underneath are the everlasting arms.'''' Deut. 33: 27. 

In the stillness of the night, while the inmates of 
a house were buried in sleep, the alarm of fire was 
raised. The flames were making rapid progress, 
and the lower part of the building was soon con- 
sumed, and escape from the upper stories entirely 
cut off. All the family but one little boy were 
safe. This little fellow finding that he was too 
late to escape by the staircase, had found his way 
through the blinding smoke to a window, and 
was seen hanging by his hands from the window 
sill on the outside. He was so far from the 
ground that he was afraid to let go his hold and 
drop. His father got underneath the boy and 
shouted to him, " Drop, my son, father will catch 
you." And without any hesitation, recognizing the 
voice, and knowing that the strong, loving arms of 
his father were stretched out underneath him, he 
let go, and was safely caught. So beneath us are 
the everlasting arms of a loving Father. They 
are ever outstretched to catch us while hanging in 
the midst of great dangers, and if we will only 
trust to his love and strength, let go our hold of 
these weak and temporary things to which we cling 

301 



302 THE GOSPEL ACCORDING TO JESUS. 

so tenaciously, we will find a refuge in his embrace. 
Moses will ever take a prominent place in the 
roll of heroes in the Lord's cause. Our text intro- 
duces him to us just as he is to take his last farewell 
of the people whom he had faithfully led for the 
last forty years, through all kinds of dangers and 
trials. His great life-work was done, and in obedi- 
ence to the Lord, was about to ascend Mount 
Pisgah to end his earthly career, in view of the 
promised land. Before taking his leave, he called 
the tribes before him and gave them advice and 
encouragement. In this benediction the piety of 
Moses is brought out very prominently. He 
takes no credit to himself, but points them to the 
Lord, whose greatness .and goodness they had so 
often seen and felt. He is their sure refuge, and 
underneath all the dangers and changes of the 
past, present, and future, are the everlasting arms 
of Jehovah. He had supplied all their wants and 
cared for them with unremitting constancy. This, 
indeed, has been the experience of men of God of 
all ages, when they have reviewed the providence 
of God. In all their toil and danger the Eternal 
God has been their refuge, and underneath them 
are the everlasting arms. But at present it will 
pay us to look at our text in its broadest appli- 
cation, and we will find it true in relation to the 
realms of nature, providence, and grace. 



THE EVERLASTING ARMS. 303 

First, then, we will notice our text in relation to 
the realm of nature. " Underneath are the ever- 
lasting arms." This is the death-blow to the false 
theories of atheistic science. I know of no doc- 
trine either more absurd or more impious than that 
of fatalism — a doctrine which shuts out of the 
universe an intelligent first cause, and makes all 
events the result of a blind and irresistible neces- 
sity. Evolution and development are now taught 
without a God. "Protoplasm," "fire-dust," and 
"eternity of matter," are brought forward now to 
prove that the first verse of the Bible is a false- 
hood. The " everlasting arms" are entirely ex- 
cluded. The infidel has no other law but chance. 
All his grand theories for the great works of nature 
above, beneath, and around us. can be summed up 
in the one word — chance. Without the guiding 
hand of a Master, and the designing mind of an 
Architect, what else can it be but chance ? Evolu- 
tion without a God, or the law of nature without a 
God, is nothing more or less than chance. The Bible 
gives us the key to all these mysteries. Whether 
we look at the starry heavens, the ocean depths, 
the snow-capped mountains, the waving forests, 
the verdant hill-sides, the luxuriant valleys, or even 
the mechanism of our own wonderful frames, the 
fact that underneath them are the everlasting arms, 



304 THE GOSPEL ACCORDING TO JESUS. 

puts all the guess-work theories of atheistic science 
in the shade. 

It is a great task to account for all the beauty 
and wonderful harmony of nature without acknowl- 
edging the wisdom and power of God as the first 
cause. And it is strange that men will attempt 
the undertaking. Science, or the study of nature, 
repeals beyond a doubt the master-hand of a divine 
Creator. I take the stand, this morning, that there 
are developed in the discoveries and researches of 
science, traces of design and wisdom that prove not 
merely that there was, but that there is a God. 
That was an unanswerable argument that a poor, 
unlearned Arab used when he was asked by an 
infidel philosopher, how he knew there was a God. 
The man of the desert took him to the door of the 
tent, and said, "You may as well ask me how I 
know that a camel was at this door during the 
night. It is because I see his tracks in the sand. 
So when I see the sun and the moon travel through 
the heavens above us, I see the foot-prints of a 
God." 

Look at the heavens above us for a moment. 
The fact that our sun is the center of a solar 
system is not a very ancient discovery. Just con- 
ceive this, that our sun with his solar system is 
only a little group around another central sun, 
who has a thousand solar systems around him. 



THE EVERLASTING ARMS. 305 

And this central sun, with his thousand solar 
systems, is only another group around another 
central sun, in the vast starry host that shines 
in the expanse above. We see but the sentinels 
and the outposts of that mighty glistening army. 
These, with unmistakable certainty, silently tell us 
that underneath are the everlasting arms. 

Skeptics cannot account for the grand arrange- 
ment which we see everywhere around us in 
nature; therefore they claim it is due merely to 
accident. Mercury is forty millions of miles from 
the sun. He does not want a moon, and by a very 
lucky accident, the infidels will say, he has not 
got any. Venus is sixty millions of miles from the 
sud, and does not need a moon, and by the same 
peculiar chance, she has none. The earth, how- 
ever, is ninety-five millions of miles from the sun, 
and by an unexplainable accident, the earth has 
a moon, just at the very point at which she could 
not well do without one. These are very like the 
acts of Deity. So, again, Jupiter is five hundred 
millions of miles from the sun, and by a lucky acci- 
dent, he has got four moons ; exactly proportionate 
to his immense distance from the sun. Surely this 
beautiful and wise arrangement tells us there is an 
Omniscient God underneath all. 

Supposing that we throw a font of type on the 
floor. Is there the remotest shadow of a chance of 



306 THE GOSPEL ACCORDING TO JESUS. 

this type arranging itself so that a book could 
be printed? Certainly not. In ten million ages 
the type would be found there unmoved unless 
some one with the power and will would move 
it. A pile of bricks taken and thrown in a heap 
on the street, will remain there unless interfered 
with. If we should see those bricks arranged 
into a house, we would instinctively infer the 
presence of a designing mind. Or, to take Paley's 
beautiful illustration, if we went into a desert and 
found a watch, and upon opening it, we saw all the 
wheels and cranks apparently in opposition to each 
other, yet all working in perfect harmony, we must 
conclude that it was so arranged by some one. 
The watch never put itself into such a condition. 
If we inspect the universe, from the loftiest star 
that shines above us, down to the minutest in- 
sect that flutters in the sunbeam, and cannot 
see the foot-prints of the great Creator, we are 
troubled with a very blind mind or with a very 
bigoted heart. The Bible tells us that it is "the 
fool" who hath said in his own heart, "There is 
no God." 

While we are speaking of arrangement and 
harmony, we might call attention to the design 
displayed in the atmosphere around us. How the 
air we breathe is purified by the plants and waters. 
In fact, the more we study the universe, the more 



THE EVERLASTING ARMS. 307 

we are convinced that underneath are the everlast- 
ing arms. " In the beginning God created the 
heaven and the earth " is the only solution to all 
this harmony and arrangement. Underneath the 
soil that quickens the seed, underneath the whole 
mighty universe, underneath all that sustains and 
develops life, are the everlasting arms. 

Next, we will notice our text in relation to provi- 
dence. "Underneath are the everlasting arms." 
This is the doctrine taught us in the Bible. As in 
the realm of nature, so also in the affairs of men, 
there is no such thing as chance. The history of 
nations is under the guidance of Jehovah. He 
rules among the inhabitants of earth and heaven, 
and makes even the wrath of man to praise him. 
It is impossible to turn over the leaves of history 
and fail to see that the everlasting arms are under- 
neath. The evidence of a presiding Providence in 
the rise and fall of empires, in the policy of cabi- 
nets, in the exploits of conquerors, and in the 
biographies of individuals, is just as patent to a 
reflecting Christian mind as is the sun to the 
outward eye in the unfolding bud of spring, and 
in the rich blossoms of summer. Were God to 
withdraw his providential guidance from the world, 
man would soon become a fiend, angels would flee 
from this earth as from the abode of demons, and 



308 THE GOSPEL ACCORDING TO JESUS. 

Satan in all his hellish majesty would reign unmo- 
lested over sea and land. 

We find that in the history of the world, man 
takes a prominent part. Indeed, man is the most 
wonderful as well as the most perplexing phenome- 
non of history. We find that angels have their 
work in unfolding the affairs of men — opening its 
mysterious seals, sounding its awful trumpets and 
pouring forth its dreadful vials. Satan, too, plays 
a part in the great drama of history — ever active 
to suggest what is evil, arrest what is good, and 
overthrow what is holy, pure, and divine. But 
above all, God looks on with a jealous eye, turning 
and guiding all the wheels and cranks of events to 
his infinite glory; yea, even bringing into subjection 
all obstinate and opposing forces, so that all works 
toward a grand and glorious result. But many 
would be glad if they could argue and reason and 
talk God out of history. They would like to ex- 
clude him in every sense from the affairs of men, 
so that they would be free from the awful responsi- 
bility that rests on them by his presence. They 
wish there were no God, and they try their best to 
believe there is no God, and on this principle 
of no God all their actions are based. These 
people are not merely satisfied with their infidel 
ideas of God, but they manifest a decided animosity 
which often culminates in a mean hostility to the 



THE EVERLASTING ARMS. 309 

teachings of the Bible. They are not merely athe- 
ists, but in the bitterest sense of the word they are 
anti-theists. But in spite of all this, nature and 
providence tell us that underneath are the ever- 
lasting arms. 

Very small straws' turn the whole course of the 
stream of events. The most insignificant events 
have changed the history of continents. An acorn 
is a little thing of itself, and if laid on one side, it 
moulders and corrupts ; but cast into the earth, it 
germinates and grows up into the mighty oak — 
the monarch of the woods — and in due time it is 
the strength of the gallant ship that rides the 
ocean, and connects distant continents, and carries 
the message of salvation to them that are in dark- 
ness. Everything must have a beginning. The 
sources of the mighty rivers that water the luxuri- 
ant valleys, and carry blessings with them through 
the length and breadth of continents, have their 
source in some insignificant streamlet, or an obscure 
mountain side. When Lawrence Coster, in 1423, 
while amusing children by carving their names on 
the bark of the trees, conceived the idea of making 
wooden type, he had no idea of the grand result of 
this thought to the human family. It is true that 
Egyptians and Chinese, hundreds of years before 
this, carved letters on blocks, and printed from the 
blocks; but this Dutchman, of Haerlem, was the 



310 THE GOSPEL ACCORDING TO JESUS. 

first one to tie the letters into words and sentences, 
and print from them. Our great printing appli- 
ances are only improvements of this simple 
invention. It is hard to conceive the blessing the 
art of printing has been to the world. 

Then, again, the half-starved son of a poor and 
obscure miner, while attending a charity school, 
used to go out in the morning and sing for his 
breakfast. This boy became a learned man and a 
Romish monk. At the right time, in the darkest 
day of the Dark Ages, this man, in the person of 
Martin Luther, struck such a mighty blow at the 
Papal throne, that its force was felt in every coun- 
try in Christendom, and from which the Romish 
Church has never recovered. In the invention of 
printing and the commencement of the greatest 
religious revolution the world ever saw, we see the 
" everlasting arms." How beneficial the former 
was to the latter ! and how poorly and slowly would 
the gospel have been disseminated had it not been 
for the invention of Lawrence Coster and John 
Gutenberg. 

We see the footprints of Almighty God in the 
history of our own country ; how the imposition of 
a few taxes caused the building up of one of the 
greatest nations upon earth, which has been an 
asylum and a city of refuge to the poor and op- 
pressed of the whole world. And when we consider 



THE EVERLASTING ARMS. 311 

the mighty strides that Christianity has taken 
since, we must undoubtedly give all the glory to 
God. There is no greater proof, that underneath 
the history of nations are the everlasting arms, 
than the victory of unarmed Christianity; the 
onward march of the insulted, resisted, and de- 
nounced gospel. Starting at the empty tomb of 
their risen Lord, the first ambassadors of Chris- 
tianity went forth to subdue the earth, with no 
patronage but an open world, and no help but him 
who had promised to be with them. Persecution 
fanned its flames. The winds of heaven wafted to 
distant lands the testimonies of the saints. All 
winds bore her onward. Her record in all lands 
is the imperishable evidence of the everlasting 
arms. Sin has tried to burst the restraints of the 
gospel, and the fierce and violent have done their 
best to tear up by the roots that tree of life, whose 
shadow gives protection even to them ; but, like the 
banyan tree, the more its upper limbs have been 
cut and hacked, the wider and deeper the under 
roots have spread. God stands by the old tree, and 
though we see him not, he protects it from devasta- 
tion; and even the false and vicious, though 
undesignedly, were made to glorify his name. I 
know of no more eloquent proof of the everlasting 
arms being underneath the affairs of men, than 
that all the self-created architects have failed to 



312 THE GOSPEL ACCORDING TO JESUS. 

build up a lie, and all the tortures, dungeons, and 
stakes of the Inquisition have failed to burn down 
one truth. Truth is not consumed with her mar- 
tyrs. When the iron hoof of infidelity shall 
trample under foot all the church houses, shrines, 
and holy places of Christianity, there shall still be 
left in the bosom of every true Christian the altar 
of love and faith, which man nor devils can neither 
mar nor destroy, for underneath are the everlasting 
arms. 

Lastly, we will notice our text in relation to the 
realm of grace — u Underneath are the everlasting 
arms." Man is an independent being. He would 
like to be able to purchase his way into eternal 
happiness by good works. So many of us depend 
entirely upon rites and ceremonies and sacrifices. 
It is a hard lesson for us to learn that, of them- 
selves, they can avail us nothing. We must 
endeavor to clear away the rubbish that has been 
accumulating for ages, and get down to the bed- 
rock — the "everlasting arms." We hear much 
about the cross of the God-man, Jesus; we medi- 
tate, and talk, and theorize about the blood of 
Christ, but back of all this is the love of G-od; 
underneath ail are the everlasting arms. Yes ; 
underneath the glorious gospel of his grace are the 
everlasting arms, that make the gospel victorious 
over the -deep-rooted enmity of sin. We may 



THE EVERLASTING ARMS. 313 

build up ideals of our own, decorate them with the 
ornaments of morality and civilization. We may 
extemporize creeds, and even embellish them with 
gospel truths. We may be earnest, and sincere, 
and zealous in the performance of the outward 
duties of the church, but if underneath it all is 
not found a firm reliance on the everlasting arms, 
then all is in vain; we are merely swinging in 
empty space. The faith of the individual must 
rest solely on God, and not on penance, though it 
be in the shape of good works. We are saved by 
grace. Salvation is a free gift. 

The arms of God are our fortress and strength. 
The arm is suggestive of power, therefore we see, 
by the expression of our text, the divine power of 
God underneath all. These arms will support us ; 
keep us from falling. Enfolded in their embrace, 
we are safe from evil and danger. While they will 
hold us in their powerful grasp, they will not crush 
the feeblest. How large are these arms? They 
encircle the whole universe of earth and heaven. 
They stretch out under all things, above, beneath. 
The nations of the earth, through all the centuries 
of time, will find a refuge in their embrace. The 
arms of the Lord are stretched in mercy to save, 
and not to destroy. They are "everlasting." Let 
us rejoice; those arms will never tire nor faint. 
Human power is frail and very limited. We can- 

21 



314 THE GOSPEL ACCORDING TO JESUS. 

not make a prop that will support us through the 
trials and storms ahead. We may fortify ourselves 
upon human mandates, and feel perfectly safe ; but 
human mandates, especially if they make the word 
of God of none effect, are a sandy refuge in the day 
of Judgment. Wo; let us lean on the arms that 
never grow weak or weary. That was a glorious 
thought of the little boy, whose little invalid sister 
had but recently died. One day he asked his 
mother why she looked so sad, and whether she was 
not glad that Jesus had taken his little sister away ? 
The mother wanted to know why. "I often no- 
ticed," he replied, "that when you were holding her 
during her long illness, you looked so very tired. 
Now Jesus will hold little sister in his arms, and, 
should he get tired, he will hand her round to all 
the angels ; so that no one will get tired in heaven." 
Let us have that confidence in the everlasting love 
of God. 

The arms that hold up the universe were stretched 
out and nailed to a cruel Roman cross. These 
same arms are now mercifully stretched out to save 
you and me. These arms have already spanned 
the oceans, and are pushing their way into the 
jungles of India; they have scaled the great wall 
of China, and are now at work in the benighted 
land of Confucius, Africa, the isles of the sea, 
South America, and the great forests of the West, 



THE EVERLASTING ARMS. 315 

and even the countries of perpetual snow will all 
be gathered in when these arms close again. The 
arms of the Lord will not be withdrawn from sup- 
porting the earth, until the kingdoms of the world 
shall become the kingdoms of the Lord Jesus 
Christ. May God give us grace to rely on these 
everlasting arms. Amen. 









IS 



mm 




Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: May 2006 

I PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 




%*&l 



$#iu 



